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and Exhortations to Monks, by Johannes Trithemius, abbot of Sponheim, afterward of Wuerzburg. Of these sermons there are two books: the first is called the book of Homilies, the second the book of Sermons."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0001-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0001:p-0002","kind":"paragraph","language":"en","segment":1,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0001","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-1","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0001-0002"},"text":"The Decastich of Ottomar Luscinius of Strasbourg on the homilies of Johannes Trithemius to monks"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0001-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0001:p-0003","kind":"paragraph","language":"en","segment":1,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0001","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-1","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0001-0003"},"text":"If it is not enough for anyone to follow your gentle laws, O Christ, laws of equity, unless he recalls the monks: Serapion, Paulius, and Antony, who once set foot upon the path that bristles with countless rough places; who strives to show that the body is tormented by a rough cloak, and does not allow a feather-bed on the couch; that fasts may drive away the swollen pride of the mind; that brief rest may cherish the half-sleeping limbs: these things they taught silently by their deeds. But Trithemius is more apt than they, for he has power both with tongue and hand."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0001","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0001"},"text":"With the grace and privilege of the Imperial Majesty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0002","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0002"},"text":"Maximilian, by the favor of divine clemency elected Emperor of the Romans, ever Augustus, and King of Germany, Hungary, Dalmatia, Croatia, etc.; Archduke of Austria; Duke of Burgundy, Brabant, etc.; Count Palatine, etc.: to the honorable and devout John Trithemius, beloved by us, Abbot of Saint James the Greater at Wurzburg, imperial grace and every good thing."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0003","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0003"},"text":"Since you have humbly set forth to us that you have composed various editions of both ancient and modern authors, collected not without great labor, vigils, and diligence, which you desired with your whole mind to be brought forth into the light; and since, for a matter of this kind, our beloved subject and that of the Holy Roman Empire, Master Johannes Haselberg of Constance, offered himself with a most ready spirit to be the agent, and therefore procured at great expense the forms by which he may be able to print the aforesaid works: we, therefore, desiring that provision be made for the indemnity of the aforesaid Master Johannes and for the ornament of your honor, lest your works, composed by you with great labors and vigils, should lie hidden as though covered with rust, but rather should shine forth more and more each day, have given and granted to the aforesaid Master Johannes Haselberg of Constance full faculty and authority in every respect, as by the tenor of these presents we give and grant it."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0004","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0004"},"text":"We decree that he may print, sell when printed, and dispose wherever he wishes of whatever, among treatises and little works, has been edited by you, the aforesaid Trithemius, Abbot of Saint James the Greater at Wurzburg, and has been reviewed and approved by the honorable Conrad Peutinger, doctor and our faithful beloved councillor. We forbid all and singular chalcographers and printers of books, of whatever condition, under the penalty written below, commanding more strictly that they shall not dare or presume to print or publish such works, or similar ones, for ten years after they have been published by the said Master Johannes, nor to publish, buy, or sell them when printed by others, throughout the whole Roman Empire and in our hereditary lands."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0005","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0005"},"text":"We command all and singular our beloved faithful subjects and those of the Holy Roman Empire, of whatever estate, condition, dignity, or office, whether ecclesiastical or secular, under penalty of our indignation and that of the Holy Roman Empire most grievously, and of ten marks of pure gold, to be applied, one half to our treasury and the other half to the aforesaid Master Johannes Haselberg, as often as anything shall have been done to the contrary, that they assist the same Master Johannes of Constance with their favor and aid in their places and lands, and by no means permit the said works and treatises to be printed, or those printed elsewhere to be sold. Rather, let them immediately declare in our name that all who presume to do anything against this our grace and prohibition have incurred the sentence of this our indignation and that of the Holy Roman Empire, executing in this matter our expressed will."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0006","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0006"},"text":"In testimony whereof, these letters have been authenticated with our seal impressed on the back. Given in our town of Innsbruck, on the tenth day of the month of November, in the year of the Lord 1513, in the twenty-ninth year of our Roman reign, and the twenty-fifth of Hungary."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0007","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0007"},"text":"By the king himself."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0008","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0008"},"text":"N. Ziegler."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0009","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0009"},"text":"By command of the lord Emperor himself."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0010","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0010"},"text":"Etc., through Paulus Obersteiner."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0011","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0011"},"text":"Titles of the first book."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0012","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0012","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":12,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0012"},"text":"Letter."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0013","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0013","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":13,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0013"},"text":"On the spiritual warfare of monks."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0014:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0002-0014","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0014","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":14,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0014"},"text":"On the [unclear] of spiritual warfare."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0015","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0015","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":15,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0015"},"text":"What the armor of spiritual warfare is."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0016","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0016","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":16,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0016"},"text":"On the reading and study of the divine scriptures."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0017","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0017","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":17,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0017"},"text":"On the daily renewal of the holy resolve."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0018","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0018","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":18,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0018"},"text":"On the love of quiet and solitude."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0019","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0019","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":19,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0019"},"text":"On the labor of monks in manual work."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0020","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0020","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":20,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0020"},"text":"That one must pray without ceasing."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0021","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0021","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":21,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0021"},"text":"On the guarding and origin of thoughts."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0022","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0022","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":22,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0022"},"text":"On the daily struggle of temptation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0023","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0023","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":23,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0023"},"text":"On avoiding the company of the wicked."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0024","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0024","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":24,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0024"},"text":"On monks directed into the way."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0025","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0025","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":25,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0025"},"text":"On the daily expiation of sins."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0026","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0026","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":26,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0026"},"text":"On the true penitence of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0027","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0027","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":27,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0027"},"text":"On the abstinence and fasting of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0028","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0028","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":28,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0028"},"text":"On the Lenten fast of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0029","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0029","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":29,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0029"},"text":"On the sleep and vigil of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0030","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0030","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":30,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0030"},"text":"On patience and gentleness."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0031","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0031","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":31,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0031"},"text":"On the true humility of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0032","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0032","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":32,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0032"},"text":"On the true obedience of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0033","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0033","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":33,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0033"},"text":"On continence and true chastity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0034","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0034","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":34,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0034"},"text":"On the brotherly charity of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0035","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0035","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":35,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0035"},"text":"On the charity of man toward God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0036","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0036","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":36,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0036"},"text":"On serenity of conscience."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0037","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0037","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":37,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0037"},"text":"On continual preparation for death."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0038","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0038","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":38,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0038"},"text":"Titles of the second book, which is properly called Sermons."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0039","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0039","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":39,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0039"},"text":"Letter."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0040","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0040","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":40,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0040"},"text":"That monks must live cautiously."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0041","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0041","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":41,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0041"},"text":"What the good ordering of monastic life is."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0042","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0042","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":42,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0042"},"text":"What the signs of true humility are."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0043","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0043","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":43,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0043"},"text":"On the steep way that leads to life."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0044","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0044","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":44,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0044"},"text":"How sin is to be avoided."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0045","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0045","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":45,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0045"},"text":"On the knowledge of spiritual grace."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0002-0046","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002:p-0046","kind":"paragraph","language":"en","segment":2,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","sequence":46,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-2","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0002-0046"},"text":"On the nine degrees of ascent."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0003:p-0001","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0003","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-3","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0003-0001"},"text":"Letter"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0003:p-0002","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0003","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-3","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0003-0002"},"text":"Johannes Trithemius, called the Sponheimite, to his reverend father and teacher, lord Johannes of Colenhausen, abbot of the monastery of the holy martyrs Marcellinus and Peter in Seligenstadt, but formerly my predecessor at Sponheim: reverence and honor."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0003:p-0003","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0003","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-3","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0003-0003"},"text":"I do not know, my ever-venerable teacher, under what unlucky star that monastery of Sponheim was built, since an abbot rarely dies in it, but almost all of them, overcome by weariness, as I find from the annals, have for nearly seventy years now resigned of their own free will. We are not wholly ignorant why you too, following the example of those before you, deserted us poor men before the time; we rightly blame both our poverty and the rebellious rashness of certain persons. I now experience, alas, the cause that moved your mind to leave the Sponheim abbacy, wholly barren and unfruitful, over which you presided for thirteen years from the reform, not without continual anxiety of mind and infinite labors. I pass over the wrongs of very many of the brothers which you endured; all these are indeed daily doubled upon me."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0003-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0003:p-0004","kind":"paragraph","language":"en","segment":3,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0003","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-3","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0003-0004"},"text":"You ordered me to send to your fatherliness the book of my exhortations to the brothers, which I recently composed by lamplight amid the raging occupations of worldly affairs. Although it is unworthy of your reading, nevertheless I have been unwilling to resist a parent's command. Therefore I beg your gentleness graciously to apply the file of correction: if anything is lacking, add it; cut away what is superfluous; and either commit what is inept to the flames or certainly set it in order. Farewell, sweetest father, and remember me. From Sponheim, the sixth day of the month of August, in the year of the Christians 1386."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004:p-0001","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-4","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0004-0001"},"text":"Homily I. Folio III."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004:p-0002","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-4","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0004-0002"},"text":"In the name of our Lord Jesus Christ. Here begins the first book of exhortations to monks, by Johannes Trithemius, abbot of Sponheim and later of Würzburg. On the spiritual warfare of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004:p-0003","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-4","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0004-0003"},"text":"It befits Christian warfare, brothers, and especially that of monks, to be subject to the various calamities of this world, and, like gold in the furnace, to be continually exercised and tested by tribulations. For it belongs to monks to surpass, by a higher manner of living, the common rule of Christian warfare, and to obey not only the Lord's commandments but also his counsels. It belongs to monks, for love of God, utterly to despise riches, honors, and all the profane pleasures of the world, and, once fleshly desires have been overcome, to be constantly free for God alone. For a monk is so called as being solitary, from unity, so that by the very designation of his name he may be admonished to contempt of the world."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004:p-0004","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-4","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0004-0004"},"text":"Accordingly the office of a monk is to stand with himself in solitude, clean and purified from vices, and sweetly to love Christ above all things. For Christ is the goal of monks, toward which regular discipline is directed; whoever refuses to imitate him is indeed neither a monk nor a Christian. Therefore, my brothers, we must know that not everyone who says to me, Lord, shall enter into the kingdom of heaven, but he who does the will of my Father who is in heaven, he shall enter into the kingdom of heaven. And what the will of God is, the holy Apostle disclosed, saying: This is the will of God, your sanctification. But since the necessary consummation of this commanded sanctification requires from us great endurance of evils in all things, and humility, because no one is holy by his own powers, we must, my brothers, keep continual consideration of our vocation before ourselves, lest, growing sluggish in most destructive idleness, we be overcome in the military contest by the enemy, who, like a roaring lion, goes about seeking some incautious person, and one languishing in soul, to devour as he perishes."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004:p-0005","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-4","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0004-0005"},"text":"For we are soldiers of God, fighting against a threefold adversary, namely the flesh, the world, and the devil. It is a two-sided war and an exceedingly hard contest: to suffer as enemy the one whom nature has given as familiar. Let us therefore arm ourselves, dearest brothers, with the ornaments of the virtues, because whoever is adorned with the splendor of good works is not easily overcome by the adversary. First, let us fortify ourselves with the most constant faith of the holy and undivided Trinity; its devout and sincere confession by mind and mouth drives far away all the wicked devices and deceits of demons, and, overcoming the greatest enemy, casts him down and utterly enfeebles him. Then let us take up for ourselves a most fervent charity toward God and neighbor, which is fearful to demons above all things, especially if it has been rooted in true Christian humility. Let us not give confidence to our soul, since he is called blessed who is always fearful; but he who is of hard mind will fall into evil. Let us follow Christ our light, who said in the Gospel: I am the way, the truth, and the life, because no one comes to the Father except through me. Now therefore, brothers, attend to those things which are read in the holy Scriptures concerning our Savior, because he who says that he remains in Christ, that is, in the way of truth, should strive to walk just as he walked."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0004-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004:p-0006","kind":"paragraph","language":"en","segment":4,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-4","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0004-0006"},"text":"But it was necessary for him first to undergo the reproach of the cross and so to enter into his glory, by which we too, his soldiers, however unworthy, are admonished that we must enter the kingdom of God through many tribulations. For this reason the Lord himself, king of all things, admonished us in the Gospel, saying: Whoever wishes to come after me, let him deny himself, and take up his cross daily, and follow me. Behold, Christ is set before us as the way to eternal life; though he was Lord of heavenly and worldly things, for our sake he emptied himself, taking the form of a servant, in which, voluntarily and not compelled, he bore our weaknesses, becoming obedient to the Father even unto death, even the death of the cross. And so, if it was necessary for the Lord of the whole universe first to suffer, it certainly cannot be that we too, his imitators, wicked and most vile sinners, should not have to suffer many things:"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0001","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-5","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0005-0001"},"text":"On spiritual warfare."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0002","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-5","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0005-0002"},"text":"It certainly cannot be that we too, his imitators, wicked and most vile sinners, should not have to suffer many things, we who justly endure all that we suffer by our own demerit. For no one comes to the glory of the city above unless he has first been justified here from sin; but since the afflictions of the righteous are many, he will by no means be able to be righteous who has refused to endure adversities for righteousness in this world."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0003","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-5","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0005-0003"},"text":"Therefore, my dearest brothers, let us imitate in much patience and humility our Lord and Savior Jesus Christ, who, made man for us, voluntarily endured the greatest things, and in this world was never without the bitterness of persecution. For from the hour of his most holy nativity until the departure of his spirit from his body, he existed for us most patiently, always in the bitterness of this present life; and the bitterness of his future Passion, foreknown, never withdrew from his foreknowledge. For although he was almighty God, made man for us, he knew all things, understood all things, foresaw all things; nor could anything of those things which he was to suffer be hidden from him, who, that he might suffer, was made passible in the world, while remaining the impassible God that he was."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0004:annotation-002"],"chapter_id":"ch-1","html_id":"p-en-0005-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0004","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-5","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0005-0004"},"text":"But born of the Virgin Mary without [unclear] commerce, [unclear], and soon on the eighth day he is circumcised; and he who had no sin is wounded for our offenses. By night, as a child, he is led into Egypt before the face of his persecutor; and he who was Lord of all, poor and needy, unknown in the midst of the nations, is exiled for seven years. Finally, through all the days of his life in this world he most patiently endured continual labors, and never refused to undergo any adversities for the glory of the Father. For the righteous and innocent one willingly suffered all hard and bitter things for us most unworthy ones; by the most bitter death of the cross he redeemed us from the destruction of perpetual damnation, and in his own blood mercifully reconciled us to the Father."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0005:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0005-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0005","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-5","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0005-0005"},"text":"Therefore, since Christ suffered for us in the flesh, as the prince of the apostles forewarned, let us, my brothers, be armed with the same thought, so that in compassion we may diligently recall to memory those things which he, innocent, endured for us. For if we suffer with him, we shall also reign with him, gloriously triumphant. Behold, Christ calls us to the glory to which he has gone before; he gives the weapons with which he himself first overcame the prince of the world; he prescribed the form by which the soldier ought to follow the king to the crown. To the palace of heaven Christ calls his soldiers, whom [unclear] lead, endowed with the gifts of virtues; and the victors receive rewards, to reign forever."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0005-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0006","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-5","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0005-0006"},"text":"Therefore, my dearest brothers, always pursuing our warfare most zealously, let us continually declare war on vices and desires, so that, just as the flesh wars against the spirit, so we may fight continually, watching in prayer and fasting against the kindler of vices. As long as we live in this world we are pilgrims away from the Lord, and like gymnosophists we contend in the arena, carrying out the necessary course of life in continual struggle. But we fight not by our own strength, but supported by the mercy of our King, who said to his imitators in the holy Gospel: Without me you can do nothing. And lest we flee the battle of warfare set before us as impossible, he said elsewhere: In the world you will have distress; but take confidence: I have overcome the world. And so that we might know that the Lord Jesus is always present in this world with his servants, he promises us thus in the apostles: Behold, I am with you all days, even to the consummation of the age."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0007:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0005-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005:p-0007","kind":"paragraph","language":"en","segment":5,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-5","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0005-0007"},"text":"Having received this promise of security, O soldiers of Christ, my dearest brothers, why do we hesitate? Why do we not stand bravely against all the insolences of this world? Let us always have our King and protector present as we fight; and do we wretches fear to engage against a weak enemy, who overcomes no one except the willing? Gird yourselves, I pray, for the unconquerable warfare of Christ, which you have professed under a twofold condition: one when, in the sacred font of baptism, renouncing Satan, you swore the words of Christian instruction; the other when you solemnly put on this garment of monastic religion. A great necessity of making progress constrains you, if you weigh your profession with due consideration, since the duty of the Christian name commands that you must observe the evangelical commandments, and the vow which you voluntarily made requires that you keep the precepts of monastic institution. It is no longer enough for us unto salvation to fulfill those precepts which are set down to be observed by Christians in common, but also [unclear] most diligently."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0006-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006:p-0001","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-6","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0006-0001"},"text":"that you keep the monastic ordinances which you promised. “Vow,” says Scripture, “and pay.” Again another Scripture says: “If you have vowed anything to God, do not delay to pay it. For an unfaithful and foolish promise is displeasing to him, and it is much better not to vow than, after a vow, not to pay what was promised.” And Saint Augustine admonishes us how necessary it is to pay to God what has been promised, saying: “There are certain things which we owe to the Lord even without vowing them; and there are certain things which we do not owe unless we have vowed them. But after we promise them to the Lord, we are bound of necessity to pay them.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0006-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006:p-0002","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-6","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0006-0002"},"text":"But now, my brothers, I ask you carefully to weigh what you have vowed to the Lord your God, and diligently to consider under what necessity of paying what you promised you have been placed. For you have vowed to your God, not to a man, obedience and the conversion of your morals according to the Rule of our most holy lawgiver Benedict, and perpetual stability in this religious order. But the obedience which you have promised to God you owe to his vicar, a man, whom you have learned from the Rule that you profess to bear the place of Christ in the monastery. And what the conversion of morals ought to be according to the Rule you plainly see in the fourth chapter, entitled “On the Instruments of Good Works,” in which you find the whole sum of monastic perfection comprehended in a few words."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0006-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006:p-0003","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-6","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0006-0003"},"text":"Indeed, you have all heard what our divine father commanded to be done concerning novices, and you know that it was done in the case of each one of you at the beginning of his profession. For he says thus: “The one to be received shall promise in the oratory before all concerning his stability, and the conversion of his morals, and obedience, before God and his saints, so that if ever he should act otherwise, he may know that he is to be condemned by God, whom he mocks.” Consider now, therefore, brothers, under how great a necessity you have been placed for regular observance, since unless you fulfill in deed what you promised when you received the monastic habit, you will be judged before the almighty Lord not as servants of God, not as friends, not as monks, but as mockers."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0006-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006:p-0004","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-6","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0006-0004"},"text":"Therefore always remember the Rule according to which you promised to establish your morals, and labor like true soldiers of Jesus Christ, continually watchful in the fear of the Lord, since, as Scripture says, unless you hold yourselves steadfastly in fear of the Lord, your house will quickly be overthrown. Attend to your calling, because the Lord has called you not to idleness, not to the pleasures of this world, nor to pursuing the desires of the flesh, but rather to continual labor, to abstinence from all delights, and to the constant mortification of the flesh under the image of the Crucified, so that you may bear his stigmata in your hearts."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006:p-0005:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0006-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006:p-0005","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-6","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0006-0005"},"text":"You have now certainly put your hands to the plough of holy heavenly agriculture, in which you are commanded to sweat continually with labor, and never to look back even [unclear], but, always advancing from virtue to virtue, to pant toward the highest summit of perfection. For to live as a monk is nothing other than to shun the company of men and, in solitude, by the desire of most fervent love, actively to please God alone. Hence Scripture says: “It is good for a man when he has borne the yoke of the Lord from his youth; he will sit solitary and be silent, because he will lift himself above himself.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0006-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006:p-0006","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-6","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0006-0006"},"text":"Therefore, if you wish to be perfect, you who are bound by the regular institution to love perfection, begin from the way of life that Christ taught; and you who already, for love of him, despise all things, do not neglect humbly to conquer, overcome, and despise even yourselves. But the servant of Christ has nothing except Christ, loves nothing, seeks nothing except Christ, so that he may be perfect and please him whose service he has voluntarily professed. But the monk who has anything besides Christ cannot be perfect, since true love is not divided, nor is the mind truly united to diverse and contrary things. For this reason the Lord says: “If you wish to be perfect, go and sell all that you have and give to the poor; and come, follow me.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006:p-0007:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0006-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006:p-0007","kind":"paragraph","language":"en","segment":6,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-6","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0006-0007"},"text":"You indeed, most beloved brothers, have already, as I trust, left the world and whatever you had in the world; and you have laid aside not only all the things of the world that you possessed and could have possessed, but also every desire to have possessions; and you have come to this monastery of the divine prelate Martin, in which the poverty of temporal things is great, and this alone has been given to us in place of riches: not to find occasions for avarice. But just as punishment does not make a martyr, but the cause does, so want does not make a poor man blessed, but voluntary [unclear] for the love of Christ"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0007-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007:p-0001","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-7","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0007-0001"},"text":"On the Advancement of Spiritual Warfare."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0007-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007:p-0002","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-7","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0007-0002"},"text":"patience in poverty itself. For the Lord in the Gospel did not proclaim just any poor persons blessed and destined to be given the kingdom of heaven; rather, as you know, he declared that only the poor in spirit are to be blessed. For contempt of riches is not sufficient for salvation, unless the renouncer of gold also strives with all his strength, through patience and humility, constantly to imitate the Savior. For it is easier to despise the world than to spurn and deny oneself. Yet whoever wishes to imitate the Son of God and attain evangelical perfection must become a despiser not only of the world and temporal things, but also of his very self. For the Savior says in the holy Gospel: Unless someone has renounced all that he possesses, he cannot be my disciple. And lest we should think this sufficient for perfection, he again testifies more openly concerning contempt of oneself, saying: If anyone wishes to follow me, let him deny himself, and take up his cross, and follow me. For whoever wishes to save his soul will lose it; but whoever loses his soul for my sake and the Gospel’s will save it. Christ became obedient to the Father even unto death; if, as you have promised, you wish to imitate him, brothers, it is necessary that you deny yourselves to yourselves. For he will not be able to be a monk who has not first wholly renounced his own will. You who before God and all his saints have promised to live according to the monastic rule may not thereafter appropriate your own will, since what has once been consecrated to God must no longer be recalled to human uses. For you are ruled not by yourselves but by Christ; hence you retain in your power neither willing nor refusing. For you are dead, as holy Christophilus says, and your life is hidden with Christ in God; but when Christ, your life, appears, then you also will appear with him in glory. If you desire to rejoice without end with him, you must now in this time fight vigorously for love of him."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0007-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007:p-0003","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-7","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0007-0003"},"text":"For no one will be crowned with Christ except the one who, striving lawfully, has persevered to the end, since he who does not know how to persevere cannot conquer."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0007-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007:p-0004","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-7","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0007-0004"},"text":"On the Advancement of Spiritual Warfare: Second Homily"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007:p-0005:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0007-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007:p-0005","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-7","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0007-0005"},"text":"[unclear]"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0007-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007:p-0006","kind":"paragraph","language":"en","segment":7,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-7","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0007-0006"},"text":"As often, dearest brothers, as remembrance comes to my mind of that moment when, though I cried out against it and resisted, you appointed me, unworthy as I am, as abbot over you, so often I am wholly shaken within myself by the bitterness of my heart, and I am compelled, even unwillingly and unknowingly, to shed tears. For I know that by my own merits I have not been placed over you; but whether this was done by yours, I do not know. May almighty God grant that this appointment of me was not made by reason of my demerits or yours. Why did you wish it so, brothers? You raised up as leader a young man, unlearned and by no means fit for the warfare that we profess, so that it is now altogether necessary for me both to teach and to learn, when neither perfection of life commends my teaching, nor consideration of age yet obtains for the shepherd the necessary authority. In these three years already I have sufficiently experienced with how many miseries I am entangled, while I alone am compelled to bear the weaknesses of you all, and I, unhappy man, am supported by no one. Who will deliver me from the vanities of this world, into which I have been recalled, I who entered the monastery in order to escape every care and solicitude of the present life? But since it is truly necessary to bear the burden placed upon my shoulders, I ask you, brothers, earnestly extend to me the helping hands of your prayers, so that in your midst, by the Lord’s granting, I may deserve to conduct myself in such a way that I do not transgress the condition of spiritual warfare which the rule prescribes for us. For we are professors of the same warfare, nor does the vow distinguish the office by which solemn profession, at the beginning of this life, made me bound as shepherd together with the sheep. Hence, when I speak to you of the spiritual warfare which, by God’s mercy, we have professed, my intention is, insofar as the Lord Jesus will deign to grant, to shake myself also from the feathers of sloth and tepidity toward the fervor of holy newness"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0008-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008:p-0001","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-8","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0008-0001"},"text":"Homily II. Fol. V."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008:p-0002:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0008-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008:p-0002","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-8","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0008-0002"},"text":"[unclear]: and to summon all of you, as far as I am able, to the keeping of the military order. For we are frail and weak, and we do not remain long steadfast in a holy purpose unless by daily exercises we continually renew the fervor of the spirit. For by reason of my office I am bound to set before you publicly those things which can conduce to your salvation; it belongs to you to listen patiently in all things to me as I speak, as the pastor of your souls. For although, being young, I am not fit to teach so great a multitude of elders, nevertheless, since you have appointed me pastor over you, I am compelled, under necessity of salvation, to govern the flock which I have undertaken."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0008-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008:p-0003","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-8","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0008-0003"},"text":"What is in me I willingly do according to my powers, and although I have scarcely lived long in this anxiety of pastoral care, I, a young man, will teach you elders, and I will show without interruption how you ought to serve as soldiers for him under whose arms you have sworn. For the dreadful warning of our lawgiver does not escape me, when he says: Let the abbot know that whatever the father of the household may find less useful in the sheep lies as the fault of the shepherd. And what follows concerns you, my brothers, if, when I preach and admonish, contempt for the word of God should arise. Again, he says: Only then will he be free, if all diligence has been applied by the shepherd to a restless or disobedient flock, and every care has been shown for their diseased acts; their shepherd, absolved in the judgment of the Lord, may say with the prophet to the Lord: I have not hidden your justice in my heart; I have spoken your truth and your salvation; but they, despising, have spurned me. And then for the disobedient sheep entrusted to his care, death itself becomes for them a prevailing penalty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0008-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008:p-0004","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-8","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0008-0004"},"text":"Here no covering of excuse is left; no place for evasion is granted, but the danger of both parties is publicly described. For I, holding the place of abbot, if I have not announced to you the justice of God, if I have not corrected you when you sin according to the Rule, have denied my office; and whatever holiness is found lacking in you will be imputed wholly to me. For it is mine, by reason of the pastoral office, to say what is expedient for the salvation of your souls; but yours is humbly to hear those things which I shall pronounce in the name of the Savior, and faithfully to fulfill them from a great heart, so far as each one is able. You have heard the danger along with me if you despise me when I preach to you the word of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0008-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008:p-0005","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-8","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0008-0005"},"text":"But that, by the Savior’s mercy, we may all escape secure, let each one of us diligently pursue what is commanded him in this spiritual warfare, taking the greatest care lest, having become deaf hearers of the truth, we lie to the Lord. Let us diligently remember the vow which we have made, and let us preserve inviolate until death the holy order which we profess. Let us hear our king saying in the Gospel to his soldiers: If anyone serves me, let him follow me; and where I am, there also my servant will be."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008:p-0006:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0008-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008:p-0006","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-8","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0008-0006"},"text":"We priests and Levites, all cloistered monks, are servants of the eternal king, and are bound by a twofold reason to great holiness, since we have at once received the order of clerics and profess the rule of monastic purity. Therefore let us follow our teacher, for whom we serve as soldiers, along the path of the severity of all virtues; and when his [unclear] begins to burn in the soldier’s heart, he fears no adversities. For charity, as Saint Gregory says, is never idle, but does great things if it is true; but if it refuses to work, it was not perfect charity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0008-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008:p-0007","kind":"paragraph","language":"en","segment":8,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-8","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0008-0007"},"text":"Therefore, cloistered soldiers, you who have pledged that you will serve the eternal king forever, cast away now the works of darkness and put on charity toward God and neighbor, which is the strongest armor of salvation for all. If anyone has been clothed with it, he fears no labors, however hard, no adversities of this world, no intimidation by men: not thirst, not persecutions of men, not reproaches, not mockeries, not prisons, not chains, not any harsh and adverse things whatever; but everyone who has once perfectly tasted the charity of God"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0001","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0001"},"text":"On the progress of spiritual warfare."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0002","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0002"},"text":"Whatever raging things of the world [there may be], he will remain. The true lover of God rejoices in tribulations, is glad in adversities, exults in persecutions for the sake of justice. He follows his king, seated in heaven; there he dwells in mind and in the desire of his soul, where he does not doubt that his savior reigns."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0003","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0003"},"text":"Whatever pleasure and delights are seen anywhere in the world produce, for the servant of Christ who burns with true charity, a stench and horror as of the vilest dung, because he loves nothing earthly, nothing transitory, nothing perishable, but him alone to whom he has devoted himself, with the whole intention of his mind."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0004","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0004"},"text":"For the true soldier of Christ thinks nothing of the things of the world; he cares not for the flesh but for the mind, as one who is not ignorant of what is written: “No one serving as a soldier for God entangles himself in secular affairs, so that he may please him to whom he has approved himself.” Indeed, all who serve an earthly emperor always obey his commands in everything, and immediately, without contradiction, go wherever he has ordered. All follow him as one, and whatever he has commanded in the name of the king, no one in the whole army contradicts."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0005","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0005"},"text":"You also, soldiers of the king of ages, who have appointed me as your leader and instructor in his place, hear through my mouth the command of your emperor Jesus Christ, and do what he commands us in the holy Gospel. Hear what he orders, and consider how you ought to serve as soldiers in the observance of regular discipline. “He who ministers to me,” he says, “let him follow me.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0006","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0006"},"text":"Listen, monk, bearing the cloistered campaigns: the heavenly emperor, whom you serve at the altar, speaks to you. If you wish to be my minister, you must follow the virtue of patience and humility which you have learned from me. For I have given you an example, O my soldiers, so that as I have done, you also should do likewise. Charity, O monk, compelled me to be born in the world as man from a virgin; let that same charity preserve you always pure and humble in the cloister for love of me. The Father also enjoined upon me the work of human salvation; for your sake I strove always, with unceasing meditation, to bring it to completion; and you, if you love me, take care to preserve inviolate until death the holy purpose of monastic life which you have undertaken for your sins."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0007","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0007"},"text":"I was always voluntarily subject and obedient to my heavenly Father in all things, even to the most bitter death of the cross; you also, if you wish to come to me, humbly obey your abbot, established in my place, always in all things according to the rule. I have never transgressed in anything the commandment which my Father gave me; and unless you preserve inviolate until death the three principal vows of monastic institution, you are by no means to be numbered among my ministers and soldiers."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0008","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0008"},"text":"Though I was rich, for your salvation I became poor and needy; but unless you, for love of me, have despised and relinquished all things, you will not be able to be my disciple. Poverty, hunger, thirst, heat, cold, and continual labors in the world I endured for your sake; unless in these things, according to your rule and to the best of your strength, you have followed me patiently and voluntarily, you will certainly be neither my minister nor my soldier nor my monk. For in your patience you will possess your soul."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0009","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0009"},"text":"I desired nothing in this world, possessed nothing, loved nothing earthly, but, walking poor, humble, and meek, I always in all things subjected myself most perfectly to my Father’s will, ready to receive injuries and blows. But you, O cloistered monk, who profess the monastic rule under an abbot or prior: if from now on you follow the desires of your flesh; if you possess private property or ownership in the monastery; if you love anything besides me; if you despise the commands of your superior; if you do not serve me perseveringly in humility, know for certain that I shall not have you as a soldier, nor count you as monk, minister, or disciple, but, judging you a fugitive, apostate, faithless man, liar, mocker, perjurer, and unbeliever, I shall condemn you eternally without mercy, as you have deserved, with my betrayer Judas and the fallen angels."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0009-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009:p-0010","kind":"paragraph","language":"en","segment":9,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-9","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0009-0010"},"text":"What your lips vowed to me is no longer yours but mine; but if you usurp for yourself what is mine, you do not wish to be my monk and faithful servant, but a thief and wicked robber, impious and unjust; and do not doubt that, when I come, I shall judge you such. But if you have persevered faithfully in the holy purpose until death; if you have kept inviolate, under the power of my vicar whom I appointed shepherd over you, the will which you solemnly consecrated to me; if obedience, poverty, and"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0010-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0001","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-10","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0010-0001"},"text":"All things. II. Fol. VI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0010-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0002","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-10","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0010-0002"},"text":"...if you shall have kept chastity with humility, for love of my name, unto the end; if you shall always have striven to please me alone in all your actions; if you shall have taken care to follow me without interruption along the steep road of the virtues: knowing this without doubt, know most certainly that, as a servant made my very dear friend, I shall have you as a soldier to be crowned with me in my kingdom; I shall love you, I shall cherish you, I shall establish you glorious forever in the midst of my saints."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0010-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0003","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-10","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0010-0003"},"text":"Hear me now, my servant, you who, for reverence and honor of my name, have enrolled yourself in the warfare of monks; and with a great and perfect heart follow the footsteps of my feet, as that teacher of yours, the blessed friend, once taught you and with all his efforts imitated. Let not the enticements of the flesh deceive you, O strenuous soldier; let not the vain and destructive dealings of this world seduce your soul, dedicated to me. Never yield to the exceedingly deceitful suggestions of the unclean spirit, who rages wholly for your destruction; but remember that your sojourn in this age is very brief, and that death stands before the doors, which no one of mortals has ever been able to escape."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0010-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0004","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-10","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0010-0004"},"text":"Let those last things which you must necessarily undergo always stand in your memory; and from the very swift passing-away of the pleasures of the flesh which have gone by, take up for yourself a necessary dread and contempt of the future things of this sojourn. Just as labor for my sake, considered brief in the world and borne with patience and charity, prepares eternal happiness for my soldiers, so the desires and pleasures of the flesh, which suddenly pass away, plunge the soul of a sinful man down to hell, to be tormented without end."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0010-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0005","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-10","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0010-0005"},"text":"Therefore direct all your desires to me, monk who minister to me and who follow me by the steep road of regular observance. Offer me your heart if you desire happiness; seek me alone if you love your own life and salvation. When you have loved God, you are tranquil and holy; when you have followed him, you are blessed and glorious without end."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0010-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0006","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-10","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0010-0006"},"text":"What, brothers, would you do if it happened to you to hear these words which we have spoken from the mouth of our Savior and King as he spoke? What, I say, would you do? I certainly believe that there would be great compunction in your hearts if you heard Christ speaking in person. But we, holding the place of Christ in the monastery, speak the words which he has given, and you do not attend. We set before you the necessary arena of salvation, and you show no signs of compunction."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0010-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0007","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-10","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0010-0007"},"text":"Why it was fitting that I say these things, if you do not know, I pray you, understand. I see some of you shrinking from sacred readings, given over to vanities, and caring for nothing less than the perfection of the spiritual warfare; their god is the belly, and their glory is in confusion. Do you think, most worthless knaves, who have no taste for anything spiritual, that Christ is to come again from heaven to speak to you those things which he committed to his preachers to be spoken? Have you not heard Paul saying: “Christ, rising from the dead, now dies no more; death shall have no further dominion over him. For in that he died, he died to sin once; but in that he lives, he lives to God.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0010-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0008","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-10","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0010-0008"},"text":"Once Christ was seen on earth; once he appeared visible among mortals; once he preached the way of eternal salvation; he will not add a second time. He appointed pastors and vicars over his household to teach the ignorant; wishing to make manifest their authority, he said in the Gospel: “He who hears you hears me, and he who despises you despises me.” Therefore hear those whom Christ has set over you as rulers, to whom he entrusted the distribution of spiritual wheat, as he said in the holy Gospel: “Who, do you think, is the faithful and prudent steward whom the lord has set over his household, to give them their measure of wheat in due season? Blessed is that servant whom, when the lord comes, he shall find doing thus.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0009:annotation-001"],"chapter_id":"ch-1","html_id":"p-en-0010-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010:p-0009","kind":"paragraph","language":"en","segment":10,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-10","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0010-0009"},"text":"We therefore exhort you, brothers, in the Lord Jesus, and with what diligence we can we beg you, do not consume your days in vanity, but consider the exceeding brevity of this life, and bring forth worthy fruits of repentance while it is granted to you at the proper time, lest, if you neglect to repent, the time be cut off. For you know what the divine Scripture says to us: “The day of the Lord will come like a thief in the night.” Cease, I pray, to put off the good, because no one of you knows when he is to die; rather, attend to that true saying of the wanton poet Naso, who thus admonishes: “But make haste, and do not defer yourself to the coming hours: he who is not ready today will be less fit tomorrow.” No one [unclear] life for himself"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0011-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011:p-0001","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-11","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0011-0001"},"text":"On the progress of spiritual warfare."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0011-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011:p-0002","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-11","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0011-0002"},"text":"Let [no one?], brothers, promise himself a long [life]; rather let each one think that death is near at hand, and therefore let him live so prepared as though he were to depart from the body tomorrow. For the hope of a longer life has deceived many, and, by holding them back from the fervor of a holy purpose, has suddenly plunged them into the lower world. Therefore perfect your warfare, which of necessity will end not long from now, so that you may not fear to appear before your king when he comes. Always remember that you do not have here an abiding city, nor can you remain long in this mortal life, but death will come quickly and compel you to depart."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0011-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011:p-0003","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-11","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0011-0003"},"text":"For whoever is a true monk and desires to be a faithful soldier of Christ despises all the delights of this world, always thinks of his Lord as present to him, and, casting away from himself all impediments and little burdens, cares above all things how he may be able to please him greatly. He ought not to be anxious in seeking the necessities of life, since the providence of the pastor disposes all these things for those subject to him. Let the whole care of the monk be to keep himself unstained from this world, so that, free and released from all things, he may seek nothing except God, think of nothing except Jesus crucified for us."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0011-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011:p-0004","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-11","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0011-0004"},"text":"O happy soldier of Christ, to whom the kingdoms of heaven are promised, if he shall remain faithful, prudent, and watchful in the love of God even to the end. Certainly nothing is happier than a good monk, to whom the Son of God promises himself as reward; nothing also is more laborious, since, placed in the arena of combat, he is daily in peril concerning his salvation; and nothing is stronger than the monk who conquers the world together with the devil, nor anything weaker than he who is overcome by his own flesh."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0011-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011:p-0005","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-11","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0011-0005"},"text":"Therefore you, O monk, must always keep watch against the hidden enemy of your salvation, who is never more easily conquered than if he is kept far from the entrance of the mind. Hence, if you desire to come away victorious against him, do not allow the engines of his deceit and fraud to be brought nearer to you. Guard first of all your senses, lest death enter through the windows; and then especially beware the ambushes of the enemy, when for a time he has allowed you to be secure in your devotion. Never forget the admonition of the wise man, who says: If you do not hold yourself steadfastly in the fear of the Lord, your house, that is, your conscience, will quickly be overthrown. Therefore Solomon said in Proverbs: Blessed is the man who is always fearful; but he who is hard of mind will fall into evil. For as soon as a monk has presumed upon security, already without doubt he tends toward destruction."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0011-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011:p-0006","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-11","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0011-0006"},"text":"Therefore it is fitting that the soldier of Christ always be prepared against his adversaries, so that, as long as he lives in this mortal body, he may not trust that he has perfectly overcome them. For the flesh always desires against the spirit, and, lest the soul ever be overcome, as long as one happens to live, it is necessary to fight. As often as you have conquered your invisible enemy, rising again he always engages you with greater savagery, so that he who cannot obtain victory by strength may at least by persistence bring on despair. But you, most valiant soldier of Christ, take care that you do not fail in the arena of this very brief contest; take care that you do not lay down the arms of necessary defense before the battle is completed at the end. For the Savior says: He who has persevered to the end will be saved."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0011-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011:p-0007","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-11","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0011-0007"},"text":"Do not give rest to your soul as long as it has been granted you to remain in this miserable pilgrimage, but always do some good, lest the devil ever find you idle. Always remember the admonition of Scripture, saying: Whatever your hand can do, do it earnestly, because neither work nor reason nor wisdom nor knowledge will be among the dead, where you are hastening. For there is no one who lives forever, but we all die, and we fall down like waters into the earth, which will no more return to their former state. Then there will no longer be time for working, nor for earning eternal happiness, but whatever a man has sown here now in time, then he will receive as reward."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0011-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011:p-0008","kind":"paragraph","language":"en","segment":11,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-11","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0011-0008"},"text":"Therefore, again, labor in holy things like a good soldier of Christ Jesus. But no one serving as a soldier for God entangles himself in secular affairs, so that he may please him to whom he has approved himself. For of those too who contend in the arena, no one will be crowned unless he has contended lawfully. Moreover everyone who contends in the arena abstains from all things. In another place also the same lover of Christ says: I wish you to be without anxiety. You therefore, soldier of Christ, who contend in the arena of daily combat so that at last you may appear glorious forever before your God, [ought?] to imitate the corruptible gymnosophist, who, contending in the arena for a corruptible indeed"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0012-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012:p-0001","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-12","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0012-0001"},"text":"Homily III."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0012-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012:p-0002","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-12","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0012-0002"},"text":"VII"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-1","html_id":"p-en-0012-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012:p-0003","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-12","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0012-0003"},"text":"... lest the crown be overcome, he abstains from everything, so that naked and free he may run the more swiftly. Therefore, if you desire to walk the way of God in true purity, if you are concerned to conquer the enemy in the contest of struggle, put off the garments of earthly cares and all the hairs of fleshly pleasures. For whoever has learned to run naked, with hair and clothing cast away from himself, carries around nothing by which he can be held by the adversary except the unencumbered body. For he who runs naked has stripped himself of every anxiety over things that clamor around him, and thinks of nothing other than victory; nor does he care what meanwhile is happening with wife or children. Nothing present recalls him from his course; the swiftness of his companions does not frighten him; among many he competes as though alone; he hastens breathless toward the prize as though certain. Imitate him, soldier of Christ, in the spiritual contest; contemplate the naked Savior hanging naked on the cross, so that you may be able to overthrow the adversary so much the more easily, the less he sees you to possess of the vanity of the world. Therefore fight naked, light, and unencumbered on every side; naked and released from all things, fly into heaven. Naked you came into this world; naked you are to return to the earth. Considering these things earnestly, my brothers, so run that you may lay hold of eternal life with all the saints. Amen. The homily ends."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012:p-0004:annotation-002"],"chapter_id":"ch-1","html_id":"p-en-0012-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012:p-0004","kind":"paragraph","language":"en","segment":12,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-12","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0012-0004"},"text":"... and take up the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at every time in the Spirit with every prayer and supplication, and in it keeping watch with all perseverance and supplication for all the saints. To the Thessalonians likewise he says: But we, who are of the day, let us be sober, having put on the breastplate of faith and charity, and for a helmet the hope of salvation. These are the arms, brothers, with which the soldiers of Christ, clothed, war against the fierce adversary; these should be the badges of the virtues of monks, without which no one obtains victory over vices. The equipment of human warfare, which most mortals pursue far too zealously, consists of helmet, shield, breastplate, dagger, cuirass, belt, lance, and many other things of that kind, with which men about to go out to war arm themselves most carefully; and unless they have been most diligently defended over the whole body, they judge that they are not certainly fit for battle. But the arms of our spiritual warfare are faith, hope, charity, patience, humility, obedience, chastity, together with the holy virtues of the soul enumerated by our holy teacher Benedict in the Rule, under the fourth chapter, where he makes fine mention of the instruments of good works. But would, my brothers, that we were as careful and diligent for these spiritual arms of our warfare as we see worldly men to be solicitous for their corruptible armor. But now, what I say with too much grief, since we shamefully cast away the arms of salvation with which we ought to have been armed, what else remains except that we succumb to our enemy in the contest? But perhaps you will say: If the Christian faith, as the apostle bears witness, belongs to the armor of spiritual warfare, we certainly have never cast it away. For we firmly believe whatever holy mother Church has set before us to be believed, and in that profession of faith we intend steadfastly to remain until death. But so be it. What, however, does Saint James say in the epistle? What will it profit, my brothers, if someone says that he has faith but does not have works? Can faith save him? Just as the body without the spirit is dead, so faith without works is dead. Therefore, whenever Scripture speaks of faith, [unclear] not common and [unclear] ... feet in preparation for the gospel of peace. In all things taking up the shield of faith, with which you can extinguish all the fiery darts of the wicked one."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0013-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013:p-0001","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-13","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0013-0001"},"text":"What the armor of spiritual warfare is."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0013-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013:p-0002","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-13","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0013-0002"},"text":"As James says in his epistle. But works of piety must be joined to the Christian faith. You believe in one almighty God, creator of heaven and earth: Father, Son, and Holy Spirit. You do well. The demons also believe and tremble. What then? Where are the works by which your faith may be shown to have been formed in Christ? Idle and dead is the faith that is not commended by holy and necessary works. We believe in Christ: it is well, if we follow Christ's examples. For if we do not follow Christ in works of piety, in vain do we flatter ourselves about faith alone. You, I say, believe, and the demons believe. With love faith belongs to a Christian; without love faith belongs to the devil. You believe rightly if you love God with all your heart according to your powers. But if you do not truly love God, you have an idle and dead faith. The proof of love, as Saint Gregory testifies, is the performance of work. For thus the Lord speaks in the Gospel: If anyone loves me, he will keep my word. This, therefore, is true faith: ordered according to Christ's teaching by good and holy works. If with faith and work together you believe in the Lord Jesus, surely you hold the shield of salvation in your hands, in which, by the Lord himself granting it, you will easily overcome all adversaries."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0013-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013:p-0003","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-13","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0013-0003"},"text":"Of this armor it is written: By faith the saints conquered kingdoms, worked righteousness, obtained the promise. John also says: Everything that is born of God conquers the world; and this is the victory that conquers the world, our faith. And the prince of the apostles, Peter, thus admonishes us, saying: Brothers, be sober and watchful, because your adversary the devil, like a roaring lion, goes about seeking whom he may devour; resist him, strong in faith. True faith and trust in our Lord Jesus Christ is an unconquerable and most powerful armor, against which no adversary has ever been able to stand, as is written in the book of Chronicles. King Jehoshaphat said to his army: Believe in the Lord your God and you will be secure. In Ecclesiasticus also we read thus: You who fear the Lord, believe him, and your reward will not be made void. And again: In your work believe from the faith of your soul, for this is the practice of the commandments. He who believes God attends to the commandments; and he who trusts in him will not be diminished."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013:p-0004:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0013-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013:p-0004","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-13","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0013-0004"},"text":"Take care now, therefore, dearest brothers, and always strive with the highest zeal to carry in your hands this shield of faith, formed by holy works, against all attacks of your enemies, because he who is fortified by this unconquerable shield is never conquered by the adversary. Confirming this, Saint Augustine says on the words of the Lord: No riches are greater, no treasures, no honors, no substance of this world is greater than the Catholic faith, which saves sinners, enlightens the blind, heals the sick, baptizes catechumens, justifies the faithful, restores the penitent, increases the righteous, crowns martyrs, preserves virgins and widows and married persons in chaste modesty, ordains clerics, consecrates priests, and places believers in the eternal inheritance with the holy angels. Just as in the root of a tree absolutely no appearance of beauty is visible, and yet whatever beauty or comeliness is in the tree proceeds from it, so from faith [unclear] is; since without faith it is impossible to please God. For one who comes to God must believe that he exists and that he is a rewarder of those who seek him."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0013-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013:p-0005","kind":"paragraph","language":"en","segment":13,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-13","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0013-0005"},"text":"But the more anyone loves, the more he advances in faith. For faith without charity is like a useless shield thrown away and without a strap. O faith, treasure richer than all things, when formed in the mind of a human being, you make the mortal equal to the immortals, conquer demons and kingdoms, and bravely overcome all hard and adverse things. Faith is the foundation of all virtues; without it no spiritual building stands. Faith is the enlightener of minds and the chief instrument of spiritual warfare. For without the shield of faith the devil is not conquered, nor is the attack of wanton flesh overcome. Let us consider, therefore, brothers, how necessary for salvation faith formed by charity is for us, without which, as we fight in this warfare, neither victory is granted to us nor confidence reserved. For faith is the shield in which we most easily conquer the enemy of our salvation, if we attach the handle of divine love. For blessed Pope Gregory says: Then are we truly faithful to him, if what we promise in words we fulfill in works. Since in this armor faith is the foundation of all good works, all our operations"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0014-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0001","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-14","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0014-0001"},"text":"Homily III. VIII"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0014-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0002","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-14","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0014-0002"},"text":"rightly ought to precede, so that the mind may be able to arrive at love. For unless faith is first held, spiritual love is by no means reached. For charity does not precede faith, but faith precedes charity, because no one can love or hope for the good which he refuses to believe."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0003:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0014-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0003","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-14","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0014-0003"},"text":"But since you now faithfully believe also what he commands, and have set the foundation of the spiritual building upon a firm rock, now you must also without delay do the remaining things that are left for perfection. Therefore love peace and truth, so that in the faith of Christ, as true soldiers, you may be able at all times to remain stable and most firm. For, as Scripture bears witness, truth is great and stronger than all things, and there is nothing unjust with it. He who loves truth is a true disciple of Christ, and loves Christ himself, who says in the Gospel: “I am the way, the truth, and the life.” All the ways of the Lord likewise are mercy and truth; from this [unclear] fell through pride, because he did not remain in eternal truth."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0014-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0004","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-14","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0014-0004"},"text":"Therefore holy [Christophilus?] Paul commands the soldiers of the Lord to gird themselves in truth; in this he wished to show the state of perfection toward which cloistered persons especially ought to aspire. For what else is it to love truth than to be the person one is commanded to be, and to live according to the rule of justice, true and solid, such as holy perfection by grace requires of nature? Hence Firmianus Lactantius says: “He who is zealous for truth should cast away pleasures hostile to it and troubling, which bind the soul to themselves and do not allow it to be free. But let him always prefer true things to false, eternal things to brief ones, useful things to pleasant ones. Let nothing be pleasing to the sight except what can be done justly, piously, religiously; nothing sweet to the hearing except what makes the soul better.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0014-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0005","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-14","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0014-0005"},"text":"Thus soldiers have their loins girded in truth when, out of love for God, despising the enticements of the flesh and the vanities of the world, they strive according to their powers so to conduct themselves and live that they may be able in all things to please the highest Truth, which is God. After this the soldier of Christ is commanded to put on the breastplate of justice, without which no one will be able to serve the Lord rightly and fruitfully. Justice is to preserve and distribute to each one what is owed to him according to law or nature. And this is the most excellent of all virtues; without it there can be no piety, no religion, no holiness, and no discernment of goods and evils. For it is light and great splendor, from which the force and dominion of every good arises among mortals. Justice is the mother of innocence, the nurse of concord, the parent of friendship, the begetter of piety, and the guardian of religion. Justice, as Scripture bears witness, is perpetual and immortal; injustice, however, is the acquisition of death."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0006:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0006:annotation-002"],"chapter_id":"ch-13","html_id":"p-en-0014-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0006","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-14","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0014-0006"},"text":"By what means the Christian soldier ought to put on this breastplate of justice, our Savior himself declares in the holy Gospel, saying: “All things whatsoever you wish that men should do to you, do you also do likewise to them.” Therefore, my brothers, keep this manner of living in our [unclear]: that each one do to his fellow-soldier in all things just as, according to the right judgment of reason, he desires at all times that it be done to him by others. For this is the first duty of justice, that one harm no one; then that in common uses [unclear] to his brother what conduces to salvation by just reason as his own. O what great peace mortals would enjoy if they followed the exhortations of the Apostle, by which each is commanded to bear the burdens of the other. Everyone, says Scripture, who does justice is now born of God."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0007:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0014-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0007","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-14","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0014-0007"},"text":"This, brothers, is the breastplate of justice: to keep the commandments of God, to love one’s neighbor, and to love God most ardently above all things. This is the strongest garment of our warfare: to show worship and piety to God, holiness to ourselves, and brotherly charity to our neighbor. Whoever has not been under justice shows that he belongs not to Christ’s soldiery but rather to the company of demons. For justice is the greatest virtue, which distributes to each one what is his; unless you keep it most diligently, you lose the name both of monk and soldier. Therefore render worship and piety to God; obedience to your [unclear] or rector, together with reverence, of which one belongs to the heart, the other to action. Nor is it enough to obey superiors outwardly, unless from the inward affection of the heart we likewise think rightly about them. And the true justice of monks, brothers, is this: that each one conducts himself without offense according to the prescribed rule of the law, granting to each his own proper dignity: reverence to his superior, concord to his equal, discipline to the lesser, worship and obedience to God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0014-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014:p-0008","kind":"paragraph","language":"en","segment":14,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-14","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0014-0008"},"text":"What the armor of spiritual warfare is."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0015-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015:p-0001","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-15","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0015-0001"},"text":"to oneself holiness; to an enemy patience; to a poor man mercy; to all men brotherly charity in the Lord. Therefore holy Christophilus says: “We are debtors, brothers, not to the flesh, that we should live according to the flesh. For if you live according to the flesh, you will die; but if by the spirit you put to death the deeds of the flesh, you will live.” Therefore he serves God rightly who gives to each what is his."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0015-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015:p-0002","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-15","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0015-0002"},"text":"Then we are commanded to have our feet shod in preparation for the gospel of peace, so that the good which we ourselves have come to know by the Lord’s generosity we may also cheerfully share with others. For our law, brothers, according to which we are commanded to serve the Lord, is the gospel of Jesus Christ, to which all rules and constitutions of cloistered persons are ordered. For monastic constitutions were not made on account of the gospel, but the statutes of monks were made on account of the gospel. For a Christian who is not a monk can be saved, but a monk cannot be saved unless he has been a Christian. Let certain excessively superstitious and foolish cloistered persons be ashamed, who value their rule and statutes more than the gospel of Christ; who keep the traditions of men, customs leading to prisons and chains, but pay no heed to the constitutions of God and the law of the universal Church. The words of our Savior, speaking to the Jews according to Matthew, rightly apply to them: “Why do you also transgress the commandment of God for the sake of your tradition?” For evangelical doctrine must be preferred by far to all the constitutions of the whole world. But after the gospel the statutes of the universal Church hold the first place of authority, and no constitutions or rules of monks are comparable to them in dignity. Let us take care to live according to evangelical purity, and we shall be perfect in the monastic way of life of the fathers."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0015-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015:p-0003","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-15","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0015-0003"},"text":"Let our feet always be shod in preparation for the gospel of peace, so that we may put to death in ourselves the desires of the flesh, and through love of God and neighbor have peace with all. For without peace and the concord of brotherhood, mortification of the flesh is of no benefit, as Saint Jerome says: “Whoever afflicts the body but abandons concord does indeed praise God with timbrels, but he does not praise him in the choir.” Hence peaceful Solomon, praising the man, says in Proverbs: “Better is a dry morsel with joy than a house full of victims with strife.” And again"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0015-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015:p-0004","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-15","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0015-0004"},"text":"Homily III Fol. IX"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015:p-0005:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0015-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015:p-0005","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-15","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0015-0005"},"text":"he restrains anger, treads down the proud, loves the humble, calms the discordant, reconciles enemies; with all he is gentle, burdensome to none, troublesome to none, oppressive to none; he does not know how to be exalted, he does not know how to [unclear]. And let him who receives it hold it fast; let him who loses it seek it again; let him who has cast it away inquire after it, because whoever is not found in that same peace will be disowned by the Father, disinherited by the Son, and nevertheless made a stranger to the Holy Spirit. He cannot now approach the inheritance of the Lord who has refused to observe the testament of peace. The place of God is in peace, but the dwelling of the devil is in anger and disturbance. Therefore every man who does not have this threefold peace in his heart, who does not offer it with his mouth, nor show it in his works, is to be called neither a monk nor a Christian."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0015-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015:p-0006","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-15","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0015-0006"},"text":"Now the Lord says in the Gospel: “Blessed are the peacemakers, for they shall be called sons of God.” If those who make peace are called sons of God, without doubt those who confound peace are sons of Satan. Therefore, my dearest brothers, have among yourselves that peace which the world cannot give, which is the peace of God and of our Lord Jesus Christ, of which Isaiah the prophet says: “And the work of justice shall be peace, and the service of justice silence and security forever.” For God is the Lord of peace and love; therefore whoever violates peace and brotherly love is made manifest as not being a true lover of God. If the true peace of Christ is in your hearts, you will fear no adversities of this world. Among you also let there be true peace, not feigned, because Christ desires peace not from the mouth but from the heart, and wishes one’s neighbor to be greeted with affection rather than with lips. Therefore if any one of you has saddened his brother in anything, let him make satisfaction to him as soon as possible before sunset; and take care, all of you, that the sun not set upon your anger, because inveterate anger generates hatred and strips the soul of every adornment of virtues. Therefore, monk, if you have sinned against your brother, quickly do penance before him, and falling at his knees beg pardon."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0015-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015:p-0007","kind":"paragraph","language":"en","segment":15,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-15","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0015-0007"},"text":"“And,” he says, “the sword of the spirit, which is the word of God, through every prayer and supplication”: we soldiers of Christ should always hold it in our hands. The word of God, which is contained in the holy Scriptures, is a victorious defense against all assaults of demons, as we are admonished by the example of our Savior, who, when tempted by the devil, with calm hand"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0016-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016:p-0001","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-16","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0016-0001"},"text":"On the reading and study of the divine Scriptures"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0016-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016:p-0002","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-16","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0016-0002"},"text":"by us. For everyone who sins mortally opens the door of his heart to the devil; he closes it to God; nor can he trust in the help of the Most High so long as he has remained lying in crime without repentance."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0016-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016:p-0003","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-16","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0016-0003"},"text":"Here ends Homily 2."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0016-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016:p-0004","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-16","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0016-0004"},"text":"On the reading and study of the divine Scriptures: Homily Four."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0016-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016:p-0005","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-16","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0016-0005"},"text":"Since every Scripture, divinely inspired, as the holy apostle of Christ says, is useful for teaching, or for arguing, for correcting, for training in justice, so that the man of God may be perfect, equipped for every good work, we ought gladly to devote ourselves to the reading of the divine Scriptures, and to direct all the zeal of secular literature in which we once labored toward the point of this contemplation. For in the divine Scriptures whatever saving knowledge requires is found most abundantly expressed, so that what you do not find there is in no way necessary for salvation. For the majesty of the divine Scriptures far surpasses all the knowledge and teaching of the whole world: the Holy Spirit poured it into the men of God so that it might be written, and, so that it may be understood by studious readers, bestows the grace of his illumination."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0016-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016:p-0006","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-16","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0016-0006"},"text":"Turn this Scripture over diligently, my brothers, with purity of mind and the fervor of twofold charity, because whoever truly loves God spends in sacred readings all the time he can find for leisure. Let there be for you, I pray, incentives toward the wholesome study of the Scriptures in the frenzied deeds, so to speak, of carnal lovers: when they receive the letters and gifts of their mistresses, they do not cease to read them, and often read them again and kiss them; and, what is a greater sign of love, they hang them either from the neck or at the breast, so that the dear memory of her whom they desire may never depart from the mind. Consider, brothers, the madness of carnal people in love, and blush at your own lukewarmness toward the love of God. Which of you is affected toward the holy Scriptures of God with such love of heart as a blind lover is inflamed with desire toward the filthy, utterly vain, and most mad love-letters of one little prostitute? He, because of love for the absent woman whom he desires, follows her letters and little gifts with repeated kisses; examining each stroke because of excessive love, he searches it out with repeated looks; in everything he does he always thinks of the absent woman; anxiously he hastens to come into her sight."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0016-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016:p-0007","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-16","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0016-0007"},"text":"O if we who are called Christian monks, who serve the supreme and immortal king Christ Jesus, who are commanded to love our God above all things, and are ordered to love nothing in this world except him: if, I say, we pursued our creator with as great a love as carnally minded men observe and love their corruptible and mortal girlfriends. Holy Scripture, read every day, brings God to our minds; it makes his will manifest to us; it instructs us what we ought to do, and lays open what we should beware. Through it the Almighty speaks with us, and, forming us by an invisible instruction, consoles us, as the holy apostle says: For whatever things have been written were written for our instruction, so that through patience and the consolation of the Scriptures we may have hope."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0016-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016:p-0008","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-16","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0016-0008"},"text":"Therefore the true soldier of Christ, and especially the cloistered one, who loves God in his whole heart and desires to please him alone, embraces the divine Scriptures, and most of all the holy Gospel, with affection, and is constantly occupied in reading it with meditation. But whoever neglects the reading of the divine Scriptures plainly shows that he is not a true lover of God. But what does Scripture itself say? He who turns away his ear so as not to hear the law, his prayer will be detestable. Blessed indeed are those who search the testimonies of the Lord; with their whole heart they seek him. Therefore you, my brothers, if you truly love the Lord Jesus in your whole heart, if as true soldiers you desire to please him above all things, if finally you desire to advance toward the perfection of the monastic life, ought always to occupy yourselves in the reading of the divine Scriptures with fervent affection."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0016-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016:p-0009","kind":"paragraph","language":"en","segment":16,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-16","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0016-0009"},"text":"How useful the reading of the Scriptures is, blessed Jerome indicates, saying: Love the knowledge of the Scriptures, and you will not love the vices of the flesh. For after God nothing in this life is taken up more sweetly, nothing is felt more pleasantly, nothing more powerfully separates the mind from love of this world, nothing so strengthens the soldier of Christ against all the temptations of adversaries, nothing disposes and confirms the monk so greatly for every good work, as frequent reading and ardent study of the Scriptures. Indeed, if the benefits of the Almighty which"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0017-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0001","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0001"},"text":"Homily IV. Fol. X."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0017-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0002","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0002"},"text":"...bestowed upon the human race, when by reading through the whole wide extent of Scripture we call it back to memory with zealous devotion, they will furnish us the greatest matter and occasion by which, burning more deeply in the love of God, we may advance. For what else does the whole sequence of the divine Scriptures contain than a certain ordered fabric of good things which God has either already bestowed on human beings, or has promised that he will also give? Or what is there that can so strengthen us for the endurance of evils and render us willingly patient as if we read in the Gospel that the Son of God suffered innocently for us, and after him the victories of the holy martyrs?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0017-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0003","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0003"},"text":"For sacred Scripture contains the things that are necessary for us unto saving knowledge, and it warns us what, as soldiers in this pilgrimage, we ought profitably to seek, and what also to avoid. Hence again Saint Jerome says: \"Our riches are to meditate on the law of God day and night.\" Let us therefore prepare strength for ourselves; let us take up perfect might, so that amid the darkness of errors and the confusion of night the light of Christ's knowledge may appear, and days and nights may have a protecting light, so that with Scripture as guide we may be able to come to the holy land."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0017-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0004","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0004"},"text":"For what is better than this instruction? What sweeter than this discipline? What more delightful than our Lord Jesus Christ, who is the true salvation and sweetness of faithful souls? Let Christ be our banquet; let sacred reading be our food and drink. For what can the life of a monk or priest be without knowledge of the Scriptures? We know Christ not by sight, not by hearing, not by touch, but by the reading of the Scriptures; and the more we advance by reading toward true knowledge, the more we take delight in the holy Scriptures."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0017-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0005","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0005"},"text":"For what is sweeter than to know the will of God and not to be ignorant of the prizes of his promises? For as Jerome says, the field of the divine word is exceedingly rich, having in itself every delight, and whatever you wish is born from it, just as they report of the manna in the desert, that when it was eaten it tasted in the mouth of the eater according to his will and desire."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0017-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0006","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0006"},"text":"Therefore, my brothers, read the divine Scriptures more often, through which you can plainly know the will of God and arm yourselves most strongly against the snares of the devil. For if, according to the Apostle Paul, Christ is the power of God and the wisdom of God, he who does not know the Scriptures does not know the power and wisdom of God; and how will he know Christ? For ignorance of the Scriptures is ignorance of Christ, and he who does not know Christ will not belong to his fellowship, as holy Christophilus says, because if anyone is ignorant, surely he will also be ignored."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0017-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0007","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0007"},"text":"Moreover, the more constant anyone has been in the study of the divine Scriptures, the greater understanding and sweetness he receives from their reading. But it especially befits you, brothers, to turn over the divine Scriptures daily by reading and learning, since to you both abundant time free from occupations is granted and a place sufficiently suitable because of the rarity of those who come by is offered. Therefore I exhort and admonish you, if you love your salvation, always to have divine readings in your hands, so that all the time which, after the worship of prayer, is allowed you without labor may be spent on the study of sacred Scripture."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0017-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0008","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0008"},"text":"Let no day pass, my brothers, on which the monk serving as Christ's soldier does not read something from the sacred volumes that may make him better in his holy purpose. Rather let him follow the counsel of Saint Jerome, who says: \"Let the divine Scriptures always be in your hands and be continually turned over in the mind; nor should you think it enough to store the commandments of God in memory, unless you strive also to fulfill them in works.\""},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0017-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0009","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0009"},"text":"For God requires two things of us, my brothers. First, he wishes us to know his most holy will; second, that we do what we have come to know. But we cannot know his commandments if we are ignorant of the knowledge of the divine Scriptures. Nor does he do the will of God who is ignorant of it; nor will he know it who has not learned it. Learn, therefore, what is the pleasing will of God, so that you may do it; do what is known, so that you may understand more fully. For no one understands the will of God better than he who, once he has known it, does it out of love."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0010:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0017-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017:p-0010","kind":"paragraph","language":"en","segment":17,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-17","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0017-0010"},"text":"And so, if you desire to become a most learned interpreter of the divine Scriptures, learn to begin the study of knowledge not from words but in holy works. For then you will grasp the rich knowledge of sacred reading, if you have kept your heart clean from every sin and, fervent in the love of God, have continually turned over the holy Scriptures with compunction. For the knowledge of the divine Scriptures is the high mountain on which Moses speaks with the Lord, to which the [unclear] of vices..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0018-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0001","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-18","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0018-0001"},"text":"On the reading and study of the divine Scriptures"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0018-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0002","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-18","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0018-0002"},"text":"A man polluted with filth is forbidden. For thus it is read in Exodus: “Take care that you do not go up onto the mountain, nor touch its borders. Everyone who touches the mountain shall surely die. Whether it be beast or man, it shall not live.” A man indeed touches the mountain and dies whenever someone, puffed up with secular literature, takes offense at the simplicity of the divine Scriptures. But a beast touches the mountain and is overwhelmed with stones whenever a man, sunk in the fury of carnal passions, advances to the study of sacred Scripture without a purified mind."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0018-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0003","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-18","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0018-0003"},"text":"If, therefore, you wish profitably to turn over the readings of the divine Scriptures, if by reading you desire to arrive at true knowledge, take care first of all to put away every swelling of pride and every rashness of unbelief, and then to cleanse the chamber of your heart from all uncleanness of carnal pleasures. For God, as canonical Scripture says, resists the proud, but gives grace to the humble. No proud, inflated, arrogant, and rash man, no man of carnal mind, luxurious or restless, is held fit for the study of sacred Scripture, but only the humble, gentle, mild, modest, chaste man, tranquil in body and mind."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0018-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0004","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-18","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0018-0004"},"text":"[Dine prosper?] says in an epigram: “A mind that is not quiet cannot search the commandments of God. Therefore, that religious study may be exercised, the quarrels of the wicked must be cast aside. Hearts free from the tumult of the world may search the law in whatever quiet they can. Therefore, that the mind may be found intent upon pious studies, let divine love conquer fleshly battles. For the temple of the Lord grows through sacred threads, and silently the house that will not fall is built.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0005:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0018-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0005","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-18","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0018-0005"},"text":"Therefore proceed to the study of the Scriptures with devoted minds and with a heart pierced in the love of God and humbled in true contrition, because the Lord will not enlighten you unless he has first made you cleansed from every iniquity. For, as Scripture itself says, perverse thoughts separate from God; but proven virtue corrects the foolish, since wisdom will not enter a malicious soul, nor dwell in a body subject to sins; for the Holy Spirit of discipline will flee deceit and will withdraw himself from thoughts that are without understanding. Therefore we must pray more often to the Lord with holy David: “Create in me a clean heart, O God, and renew a right spirit within my inward parts.” For no one understands the holy Scriptures of God usefully who does not turn himself to the Lord with his whole heart through [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0018-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0006","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-18","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0018-0006"},"text":"Therefore, if you wish to understand the divine utterances both rightly and profitably, take care first of all with the utmost zeal to keep yourselves, as far as you can, clean from every pollution of sin. I beg you, do not let the mad folly of certain monks seduce you, who try to excuse their ignorance with a worn-out proverb, saying: “What need have we of knowledge of the Scriptures, we who have no office of preaching? We embrace the counsel of the wise man, who says in the book of Proverbs: ‘He who walks simply walks confidently.’ It is enough for us to live simply, since the servant who knew his lord’s will and did not do it will be beaten with many blows; but he who did not know it, and committed things worthy of blows, will be beaten with few.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0007:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0018-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0007","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-18","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0018-0007"},"text":"O foolish and utterly ruined [unclear], who despise saving knowledge and love ignorance of the divine Scriptures rather than understanding. Will deliberately sought ignorance make you liable to fewer blows? Or will you therefore be guiltless before God when you sin, because you are voluntarily ignorant of God’s commandments? You will be tormented with a twofold punishment: one because you have despised knowing the way of God’s commandments, the other because you do not keep his words. What you allege is not simplicity, but rather a double impiety. For if, according to the prophet, blessed are they who search the testimonies of the Lord, who could doubt that those are accursed who neither seek God nor attend to his Scriptures, but rather despise them with hardened mind?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0018-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0008","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-18","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0018-0008"},"text":"Hear what Solomon says to you in Proverbs: “Where there is no knowledge of the soul, there is no good, and the folly of a man supplants his steps.” Of you also, O most foolish men of darkness, that saying of Saint Jerome is understood: that there ignorance is no longer excusable, where it is known what it is that is being ignored. But you must beware still more lest at last you be counted with those who said to God: “Depart from us; we do not want the way of your sciences.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0018-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018:p-0009","kind":"paragraph","language":"en","segment":18,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-18","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0018-0009"},"text":"You understand Solomon’s word wrongly, who think it was said simply about ignorance. “He who walks simply,” without any deception of his neighbor, “walks confidently” in keeping God’s commandments; but he who corrupts his ways cannot lie hidden, but will be made manifest. [Dine?] again says: “The lips of the righteous instruct many—"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0019-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0001","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0001"},"text":"All Things, IV. Folio XI."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0002:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0019-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0002","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0002"},"text":"[unclear]: but those who are unlearned will die in poverty of heart. What is more pitiable than an unlearned priest, who, even if he does not have the office of preaching, is nevertheless, by reason of the order he has received, bound to knowledge of the Scriptures?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0019-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0003","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0003"},"text":"For God wills that everyone fulfill his holy will, which no one who is ignorant of it is able to do. Therefore the Lord first commands that you learn what is pleasing to him; secondly, that you do it. How then will you think ignorance of the law excusable, through which you have first become transgressors of the will of God?"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0004:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0019-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0004","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0004"},"text":"Why do you think almighty God handed over to human beings the volumes of his Scriptures? Was it so that they should read them, and that they should be understood by them, or so that, unread, they should be despised? Certainly the Scriptures of God’s commandments were given to mortals so that they should read them, and thereafter so that they should fulfill them in deed. But you, who with deliberate mind wish to be ignorant of God’s writings: how [unclear] God’s pleasure handed over the volumes of Scripture to all his own? Or will you be able to be useful, who were not hearers before?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0019-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0005","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0005"},"text":"For it can happen that one who knows the will of God either observes it or neglects it; but it cannot happen that one who is ignorant of it fulfills it. Indeed, someone will more easily fail to do the good that he knows than fulfill in deed what he does not know. No one does the good that he does not know. Saint Augustine says in a certain place concerning the ignorant: Not everyone who is ignorant is free from fault. For that ignorant person can be excused from punishment who did not find what he might learn. But it will not be possible to pardon those who, having persons from whom they might learn, did not give their effort to instruction."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0006:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0006:annotation-002"],"chapter_id":"ch-13","html_id":"p-en-0019-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0006","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0006"},"text":"Hence also Saint Leo the pope says: If ignorance seems intolerable in laypeople, how much more in those who are in authority; nor is it worthy of excuse or pardon. Therefore, brothers, ignorance of the divine Scriptures does not make you excused before God, but doubly guilty, you who desire to be utterly ignorant of what it is fitting for you to do concerning the will of God. For a man ought not to be ignorant of the divine will [unclear]; it is necessary for the salvation of every mortal, which [unclear] he will find without knowledge of Scripture."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0007:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0007:annotation-002"],"chapter_id":"ch-13","html_id":"p-en-0019-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0007","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0007"},"text":"Indeed, just as from knowledge [unclear] the fear of God comes into human beings, and from its knowledge love is born, so from ignorance there comes [unclear] you will think excusable, through which you have first become transgressors of the will of God. The Scriptures of God’s commandments were given; thereafter, that they should be fulfilled in deed."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0008:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0008:annotation-002"],"chapter_id":"ch-13","html_id":"p-en-0019-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0008","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0008"},"text":"But you, who [unclear] disciples, shamefully ignorant in mind, unruly and wandering, to whom we impute ignorance all the more because they are less inclined to discipline. It is shameful indeed not to know what you are ordered to know; more shameful not to learn it; but most shameful of all to despise it. And there are some among you who do not know saving knowledge [unclear], if I should add that there are also others who utterly despise the knowledge of the divine Scriptures. Certainly I do not lie: you know that what I say is true."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0019-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0009","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0009"},"text":"For some of you have opposed my studies gravely, even to the point of envy, seeking, at their urging, to bring me into denial of the Scriptures, so that they might make me a tiller of fields and a keeper of pigs rather than of souls. But they strive in vain to hinder the divine oracle; under its impulse I have resolved, as long as I live, to set all the honors and riches of the world beneath the study of the Scriptures."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0019-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0010","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0010"},"text":"I am your abbot as long as he who called me shall will it. If one of the two is necessary, I prefer to give up the abbacy rather than renounce the holy study of the Scriptures. For I know truly that nothing more salutary can befall a cloistered man in this life than if he has begun truly to love the divine Scriptures."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0019-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0011","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0011"},"text":"Whoever among you wishes to follow my instruction will have me as leader of the journey and likewise as companion. But whoever has scorned to follow me as I learn will nevertheless be compelled to hear me as I teach, even unwillingly. These things have been said against those who, savoring earthly and passing things, cast away from themselves the fear of the Lord; who, ignorant of almost everything, despise learning."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0019-0012","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019:p-0012","kind":"paragraph","language":"en","segment":19,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","sequence":12,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-19","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0019-0012"},"text":"I know the face of my flock, and I believe that I am not wholly ignorant of the inclinations of each of your hearts. Therefore I shall not cease to exhort you to the holy studies of the Scriptures, knowing that a lover of sacred reading cannot be a doer of fleshly vices. For the more"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0020-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020:p-0001","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-20","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0020-0001"},"text":"On the daily renewal of resolve."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0020-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020:p-0002","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-20","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0020-0002"},"text":"... the more zealous a monk has been in learning the Scriptures, the less is he inflamed by the fires of carnal pleasures. For although, according to the opinion of Saint Jerome, the monk seems to have the office not of one who teaches, but rather of one who laments, nevertheless, because he professes the warfare of Christ, it is fitting, indeed necessary, that he know the well-pleasing will of almighty God, to whose words and arms he has sworn. But just as a soldier cannot know the will of his lord when he is far absent except through messengers and letters, so the monk will not understand the commands of the eternal King except through sacred readings and sermons, the evangelical Scriptures."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0020-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020:p-0003","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-20","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0020-0003"},"text":"The reading of the Scriptures opens the gate of salvation to those who do not know; it leads the studious reader by a straight path to the knowledge of God; it makes the lover of it despise all worldly things and love nothing other than true wisdom. But nothing is more shameful than for a monk in the spiritual life to be unwilling to make progress, and knowingly to wish to be ignorant of the will of God. Let no one flatter himself on account of his weakness or ignorance, since he who is ignorant will be ignored, and he who hates saving knowledge is deservedly condemned. When the Lord was about to send the preacher into all the earth, he forewarned him, saying: Be prudent as serpents and simple as doves, lest either you be tripped up by someone through ignorance, or you contrive injury against someone through deceit. For there is little difference in fault between being able to deceive and being deceived. I ask you therefore, dearest brothers, that you be willing to attend to the Rule of our lord father Benedict, which admonishes you in many places to toil very frequently in readings of the divine Scriptures. For in the Scriptures we are taught, instructed unto all piety, how we ought to live in this very brief pilgrimage of our sojourn, so that we may be able to please the Lord our God above all things. For it belongs to monks to despise the world and all the pleasures of the present life for the love of God; manfully to restrain the unlawful motions of the flesh; to devote themselves also to prayer, reading, and meditation on the Scriptures; and continually to raise the mind from earthly things to heavenly. Blessed is that monk who has not gone away in the counsel of the impious, and has not stood in the way of sinners, and has not sat in the chair of pestilential men, but meditates on the law of the Lord day and night, learning here in the Scriptures the wisdom of God, whose fruit, after the end of this pilgrimage, he is to receive: eternal life."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020:p-0004:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0020-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020:p-0004","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-20","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0020-0004"},"text":"On the daily renewal of holy resolve: [unclear] the fifth:"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0020-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020:p-0005","kind":"paragraph","language":"en","segment":20,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-20","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0020-0005"},"text":"You have heard, dearest brothers, the reading recited to us from the book of holy Job, in which he laments the misery of the human race, and the calamity of this life, together with its unstable brevity. “Man,” he says, “born of woman, living for a brief time, is filled with many miseries; he comes forth like a flower and is crushed, and flees like a shadow, and never remains in the same state.” “Behold,” he says, “the brief years pass by, and I walk a path by which I shall not return.” “All flesh will fail together, and man will return to ashes.” What, brothers, do you observe among these things, or what do you think? Is there any man among us who does not know himself to be mortal, who could truthfully say, “I shall not be moved forever”? Alas, my brothers, how blind we are, though we hold our eyes open; how forgetful and sluggish we are as travelers, we who know most certainly that we are going to die, and yet trust in the vanity of the present life as if we were not mortal. But who is the man who will live and not see death, who will rescue his soul from the hand of hell? Behold, Scripture says, all die, and like water we flow away upon the earth. Therefore remember, my brothers, that death does not delay, and all that has passed will be counted brief; because, as the holy lover of Christ Paul says, it is appointed for men to die once, and no one will be able to escape this common law of necessity. O if now we were daily to set before the gaze of the mind the hour of coming death, which each one of us must necessarily undergo shortly, and if we were so to order our life and conduct that we might always be found prepared, how happy and secure our departure could become. Did not the King of the living and the dead, Christ himself our Lord, wishing us always to be prepared for death, forewarn us in the holy Gospel, saying: Therefore you also must be ready, because at the hour when you do not think it, the Son of Man will come. But how much it profits to..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0021-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021:p-0001","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-21","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0021-0001"},"text":"For purity of mind, frequent meditation on death: the Wise Man in Ecclesiasticus warned us, saying: “In all your works remember your last things, and you will not sin forever.” Thought of future death brings in fear; fear, however, necessarily shakes the mind, and, like a nail driven by a hammer, fastens all the movements of the flesh and of pride to the wood of the cross. In consideration of this opinion, many of the gentile philosophers used to say that the whole life of a wise man is a certain continual meditation on death."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0021-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021:p-0002","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-21","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0021-0002"},"text":"Hence Saint Jerome also says: Nothing will profit you so much toward temperance in all things as frequent meditation on this brief and uncertain life, which passes away like a leaf carried off by the wind, and, when it is not feared, falls into death. Therefore remember your death, which you can escape by no counsel, and you will easily be able to overcome all movements of the flesh. For he who daily thinks that he is going to die despises present things, and, unless he is utterly foolish, will prepare himself for the things to come."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0021-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021:p-0003","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-21","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0021-0003"},"text":"For I know, and I confess that I have in part experienced it, that the will of the human mind cannot long remain uniform in the holy fervor of the spiritual life; and therefore it has seemed good to call the memory of death often back before your eyes, so that, while the mind is shaken by fear of future things, the fervor of the holy purpose may be renewed daily. For the human spirit, bound to the body for the exercise of itself, is exceedingly fluid and unstable: now it is snatched toward this, now it is moved toward that. Therefore the Wisdom of God says in Proverbs through Solomon: “My son, give me your heart, and let your eyes keep my ways.” As though he were saying: Unless you have enslaved the whole love of your heart to divine wisdom, you will never be stable and confirmed in keeping the commandments of the Lord."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0021-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021:p-0004","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-21","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0021-0004"},"text":"For just as the heart is the first principle of motion in a human being, so there is the greater need to guard it for the preservation of life, since, if it is struck by an uncertain disease, the whole life of the body is already in danger. Hence it is written: “With all watchfulness keep your heart, because life proceeds from it.” By the name of the heart, however, we understand the affection by which someone is drawn aside toward love of some thing, clinging to it so much that it involves the whole will. Hence the psalmist says: “If riches abound, do not set your heart on them,” that is, do not love them from the desire of the will."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0021-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021:p-0005","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-21","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0021-0005"},"text":"Nothing is more changeable than the human heart, which is altered by almost every thought and can with difficulty remain in the same purpose unless it restrains itself by a certain violent intention. Saint David, not ignorant of this, said to the Lord: “But I said in my abundance: I shall not be moved forever. Lord, in your will you gave strength to my beauty. You turned your face away from me, and I was troubled.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0021-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021:p-0006","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-21","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0021-0006"},"text":"Therefore, my most beloved brothers, if any one of you desires to serve our Lord and Savior in true purity of heart, if anyone wishes to be a monk both in deed and in name, let him learn first not to trust in himself but in God, and let him take care to renew the good purpose of holy conduct always by fresh instruction, not only daily but, as far as he is able, even at each hour and moment. For the fervor of spiritual conduct, to whose practical operation the whole institution of cloistered life is recognized to be ordered, cannot long remain at the same point, since, if it does not always advance toward what lies ahead, it necessarily runs back toward lower things and, what is worse, weaker things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0021-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021:p-0007","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-21","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0021-0007"},"text":"In the arena of spiritual exercises there is no lingering permanence of station, because it is the property of the human heart by its natural motion always either to advance toward better things or to fall back into that which is evil. Hence, if you do not make progress in spiritual conduct, you necessarily fail; if you do not go forward toward holier things, you certainly retreat. Since experience has made this clear to us, I do not cease to admonish your charity that you always stretch your desire in good conduct toward what lies further ahead, lest you fall into the destructive danger of failing in the very place where you have not renewed the appetite for making progress."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0021-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021:p-0008","kind":"paragraph","language":"en","segment":21,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-21","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0021-0008"},"text":"The fervor of a spiritual purpose directs one toward the love of God, and it is preserved in no other way than in him. Now the love of God is not absurdly to be compared to fire, because, just as fire, when the fuel of wood has been withdrawn, is necessarily extinguished, so the love of God, if the continual exercises of good works are lacking, is in danger of dying and vanishing away. Hence there is that saying of the Savior in the Gospel: “I have come to send fire upon the earth, and what do I desire except that it burn?” O monks, happy is that conscience in whose breast nothing burns except the love of Christ, which loves God above all things, which despises all pursuits of vanity. Now, brothers, consider your consciences most diligently and examine them exactly, whether you love God above all things"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0022-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022:p-0001","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-22","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0022-0001"},"text":"On the daily renewal of holy purpose."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0022-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022:p-0002","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-22","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0022-0002"},"text":"If the fire of divine love now burns in you, apply the necessary fuel, lest through your lukewarmness you should at some time feel the little flame of holy fervor utterly extinguished. Believe me, brothers, for my own experience has taught me: you will preserve the fire of divine fervor burning in you with easier exercise than you will kindle it again once it has been extinguished."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0022-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022:p-0003","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-22","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0022-0003"},"text":"Whoever, therefore, has already experienced in himself the love of God, whoever has received heavenly charity in his heart, let him take the greatest care not to fall back into the negligences of his former life. Let him apply the necessary fuel of spiritual exercises, so that he may be able to preserve in himself the fervor of God as it advances. Let him beware not only of great sins, but also of small negligences, and, as far as he can, of the very least; for he who despises the least things gradually falls, and he who does not always fear danger to spiritual fervor and holy purpose will quickly feel the loss."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0022-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022:p-0004","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-22","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0022-0004"},"text":"For Scripture says: “If you do not steadfastly keep yourself in the fear of the Lord, your house will quickly be overthrown.” Blessed, therefore, is the man who is always fearful, who does not presume upon the virtues he has received, who judges with certainty that he is failing whenever he has not found himself advancing at every moment toward higher things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0022-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022:p-0005","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-22","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0022-0005"},"text":"But truly, brothers, I judge very strongly, unless the assessment of certain works deceives me, that in some of you the fire of holy fervor is not yet present, since they seem to love the true pursuits of monks but little. That this is manifest from their conduct none of you will be able to ignore. I have indeed not considered it wholly superfluous to admonish those who so far seem to have made little progress, since the hand of the Lord has not been shortened so that it cannot save the penitent."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0022-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022:p-0006","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-22","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0022-0006"},"text":"For I trust in the mercy of the living God, who, because of his very great charity toward them and because of the exercises of piety of those who walk among you according to the purity of the rule, will grant them at some time [to conquer themselves?], to love the pursuits of holy fervor more ardently."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0022-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022:p-0007","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-22","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0022-0007"},"text":"What is this, brothers, that you do not live monastically in the monastery, and, having professed the life of the spirit, walk according to the flesh? Do you not know how perilous it is for a monk to live in worldly fashion in a cenobium, and by lukewarm conduct to violate the vows of holy purity which all of us once made?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0022-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022:p-0008","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-22","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0022-0008"},"text":"Know, I pray, that the last things of all cloistered persons are very near the end, so that, as good and zealous monks who love your own salvation, not of common things but rather"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0022-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022:p-0009","kind":"paragraph","language":"en","segment":22,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-22","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0022-0009"},"text":"Homily V. Fol. XIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0023-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0001","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-23","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0023-0001"},"text":"storms: for just as meat set to the fire and often removed is never properly cooked, so the soul, often fallen back into sloth, is by no means truly enlightened by the divine Spirit. For Scripture says to the Lord: “Those who withdraw far from you will perish; and you have destroyed all who work iniquity.” For if the mind, through sloth, has withdrawn farther from the fervor of divine love, it stands very near to hell and despair; more rarely and with greater difficulty does it recover to true repentance."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0002:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0023-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0002","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-23","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0023-0002"},"text":"Whoever therefore among you, my brothers, desires to flee from the midst of Babylon, whoever longs to come to the inward fervor of the spirit, let him with the utmost and continual effort strive to drive from himself the torpor of mind and sloth, and daily to renew the purpose of divine love. It is a hard thing, I admit, to resist the evil habit of the flesh, and, in an old [unclear], to think new thoughts against custom. Certainly, brothers, no one with a lukewarm will can afterwards rise again from the depths of hell; nor will anyone be able to overcome an evil habit without great violence and a long contrary habit. For no one becomes holy by his own powers, but it is God who works all things in all; nevertheless it is plainly established for us that the kingdom of God suffers violence, and whoever neglects to do violence to the motions of his flesh will not attain to the fellowship of the saints of the Lord."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0003:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0023-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0003","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-23","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0023-0003"},"text":"Hear now, monk, whoever you are who are lukewarm toward the love of God and slothful; hear, whoever you are, and take thought: unless you rise continually from the torpor of an evil habit of life, unless you bring violence upon yourself by a habit contrary to [it], unless you prepare your heart to resist in the fervor of divine love, [unclear] you will see the face of God in glory. Sloth is the root of despair; and not only the root, but also its nurse and mother. If once it has oppressed the mind of a man dedicated to God, it at once closes off every way to salvation. For the kingdom of heaven has not been promised to those who sleep; eternal blessedness has not been prepared for those who grow drowsy in leisure and idleness. Rather, the crown is laid up for those who manfully command the motions of the flesh, and the happiness of glory is given to those who follow the spirit, not the flesh."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0004:annotation-002"],"chapter_id":"ch-13","html_id":"p-en-0023-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0004","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-23","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0023-0004"},"text":"No virtue is acquired without labor; no enemy is overcome without an encounter. If you desire to be crowned, if you desire to conquer, you must fight bravely and perseveringly. Wherefore also Solomon cries out to you, lazy sluggard: “When will you rise from your sleep?” If you are lazy, your harvest will come like a spring [unclear], and poverty and want will flee from you [unclear]. For he who gathers in harvest is a wise son, and he who sleeps in summer is a son of confusion. For he who works his own field will be filled with bread; but he who delights in idleness will be filled with poverty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0023-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0005","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-23","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0023-0005"},"text":"This, brothers, is the good season for working; this is the opportunity for meriting the eternal blessedness granted to us by the Lord God, which is suddenly taken away in death. For Scripture says: “Whatever your hand is able to do, work earnestly; for neither work, nor reason, nor wisdom, nor knowledge will be among the dead, to whom you are hastening.” If the eternal good of blessedness that is promised delights you, the labors of the struggle that are set before you must not frighten your minds. For no one will be crowned by the Lord unless he has striven lawfully; no one attains the summit of eternal blessedness except those who, by fervor of spirit, have overcome the illicit movements of the flesh."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0006:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0023-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0006","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-23","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0023-0006"},"text":"We must always fight, brothers, against the threefold battle-line of the devil so long as we live in this pilgrimage; for no one here is seen to become unsurpassable who is not gradually overcome by tepidity [unclear]. Saint Augustine proclaims: “No one ought to be secure in this life, which is wholly called temptation; for he who could have become better from worse may not become worse from better.” Hence Solomon says in the Book of Proverbs: “Desires kill the lazy man.” Just as constancy bestows perfection on every good work, so sloth, the stepmother of all religion and perfection, destroys the spiritual mind. Saint Jerome says: “Nothing in a holy purpose is worse than leisure; for not only is no new good acquired, but even what has been acquired is shamefully made worse.” The principle of a holy spiritual life advances by continual progress, and the joy grows and increases; but through cessation it becomes torpid and fails."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0007:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0023-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023:p-0007","kind":"paragraph","language":"en","segment":23,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-23","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0023-0007"},"text":"Therefore, brothers, the mind must be renewed by daily and fresh increases of the virtues, and those things to be avoided must be measured not by what has passed, but by what remains. Idleness, which is the mother and nurse of evils, and foremost of the enemies of the virtues, must be fled; but sloth is to be overcome not by fleeing, but by resisting. For Scripture says: “Idleness has taught much evil.” For every idle man is in desires vain and pernicious [unclear]. Therefore the monk who desires to be a soldier of Christ and of true purity of mind must always be occupied in some exercise, so that idleness may not beget vice."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0001","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0001"},"text":"On the daily renewal of holy purpose."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0002","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0002"},"text":"pernicious thoughts may find a place by which they are strengthened. Just as rust consumes iron, and a garment is gnawed by worms, so idleness enervates the mind; and virtue of the soul, long neglected, gradually ebbs away and is utterly rooted out. Therefore flee idleness, and overcome sloth."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0003","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0003"},"text":"But since we cannot remain firmly and without alteration of mind in one state of divine love, it is necessary for us, lest we fall away entirely, to renew our holy purpose every day, so that as often as, through the negligence of human weakness, we begin, however slightly, to grow sluggish from spiritual fervor, so often, examining ourselves by the memory of future things and by contemplation of the Lord’s Passion, we may at once bring our conscience back to its former purpose of making progress."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0004","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0004"},"text":"But this must be most carefully guarded against by us: that we not put off this holy effort to make progress until tomorrow, since it has often been harmful to have deferred to a future time a good thing that could have been done sooner. Therefore the wise man says in Ecclesiasticus: “Do not delay to be converted to the Lord, and do not put it off from day to day. For his wrath will come suddenly, and in the time of vengeance he will destroy you.” Augustine also says: “Why do you defer the good until tomorrow, saying: life will still be long? For who knows whether it will be long? But if it is not good, what does it profit that it will be long?”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0005","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0005"},"text":"Without a good life, the conduct of a monk should be called death rather than life. The remedies of a more corrected life, therefore, must not be deferred by any delays, lest the time for conversion perish through tardiness, when now no delay is granted for repenting. For he who promised pardon to the penitent did not promise tomorrow. No one who fears God delays turning to repentance, nor prolongs today’s salvation until tomorrow. But every man who knows himself to be established in lukewarmness of mind, and who defers amendment of life from day to day, is deceived by the hope of a longer life; for if he knew that he would die tomorrow, today without doubt he would change his purpose. The hope of a longer life has wretchedly deceived many, who, while they daily defer the amendment of their manner of life, suddenly fall into the abyss of death."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0006","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0006"},"text":"Who among you, brothers, does not resolve in his mind to take up the purpose of a more corrected life before he dies? For I believe that each one of you intends still to practice greater piety toward God before he falls into the danger of death. And why do you wait so long? Why do you defer from day to day? Behold, you who now live healthy and do not devote yourselves to the spiritual exercises of divine love when you can, while the Lord waits patiently: the last day will come for each of you, and it is already hastening, on which, when the angel of death presses urgently, the power whose exercise you have delayed so long will be taken away from you."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0007","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0007"},"text":"Therefore again and again I ask you, brothers, and with whatever diligence I can I admonish you: turn to the Lord our God with your whole heart while you live safe and sound, and do not delay your will any longer, lest you also lose the power granted to you. Think, and think again often, that we are not citizens of this world, but strangers and pilgrims; nor do we have here a lasting city, but we seek the one to come, and day by day we are hastening toward death, even though we do not know it."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0008","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0008"},"text":"On the love of quiet and solitude."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0009","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0009"},"text":"The sixth homily."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-13","html_id":"p-en-0024-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0010","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0010"},"text":"There are two intellects created from the beginning, which I know is hidden from none of you, dearly beloved brothers: namely, the angelic and the human. But when the angelic intellect was created, Holy Scripture does not plainly disclose; yet the opinion of the Fathers counted the creation of the angels as a work of God and reckoned it among the works of the six days. There are, however, some who write that the angels were created long before this visible world; and just as we cannot prove this by the testimony of the divine Scriptures, so neither should we rashly attack it. For there are several grave and holy men who have placed the creation of the angels long before the beginning of the world."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0011:annotation-001"],"chapter_id":"ch-13","html_id":"p-en-0024-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024:p-0011","kind":"paragraph","language":"en","segment":24,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-24","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0024-0011"},"text":"Now the angelic intellect was made from the very beginning in the actuality of all knowable things, and it knew all that it could know, and afterward admitted nothing toward its own perfection. For it was created by the Lord in the natural perfection that it could have, and required no manner of increase by which it might understand more. For [unclear], joined to God, was made a pure intellect by nature, and does not, in our fashion, need exercise in order to understand; its being admits no corruption. And so, adhering to its object through the affection of love, God, whom it understands to be the center of its blessedness, immediately and"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025:p-0001","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-25","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0025-0001"},"text":"Homily VI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025:p-0002","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-25","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0025-0002"},"text":"... contemplates and loves immutably; he is blessed and fears no alteration of himself. But the human intellect, which our teachers have called the soul, was indeed created at the beginning in all ignorance, and knows none of those things which the angelic intellect understands by nature. These two intellects differ as act and potency; light and darkness; knowledge and ignorance; habit and privation; beginning and end; simple and composite; substance and accident; nature and art; truth and likeness. For all things, as divine Scripture testifies, which are present in the angelic intellect by nature and from the beginning, the human intellect will attain through arts at the end, as the Lord Jesus says in the holy Gospel: “In the resurrection of the dead they neither marry nor are given in marriage, but they will be like the angels of God in heaven.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025:p-0003","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-25","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0025-0003"},"text":"For in order that the mind may be trained toward understanding through many labors, as if through arts, it has been placed for a short time in the workshop of the body. If there, turned toward God, it has duly completed its craft through love, then at last, going forth from here, it becomes equal to an angel. But if, consenting to the motions of the flesh, it has not kept its proper order, then, disturbed and wretched, like the apostate spirits who fell, it will depart from the body to be tormented eternally. For since our mind, or soul, was created in ignorance and privation of all things, it must necessarily come to knowledge of things by continual action, motion, and art. For the end makes the human intellect equal to the angelic, changing its potency into act; and it will make from privation a habit, from the empty the full, from the imperfect the perfect, from the deprived one who possesses, from the dark the luminous, from the nocturnal the diurnal, from the lunar the solar, and from the earthly the heavenly. This end, my dearest brothers, is the beginning of eternal salvation; no one can happily come to it who does not strive with all his strength toward the summit of perfection."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025:p-0004","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-25","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0025-0004"},"text":"But since it is difficult in the midst of crowds always to keep unbroken this necessary effort of advancement, where a thousand occasions of sinning are presented, the holy fathers, founders of the monastic order, taught us by word and example to flee the world, and to avoid company not only in mind but also in body. Of those who were stronger in spirit, many hastened to the desert, so that in mind they might become nearer to the Lord in proportion as in body they had withdrawn farther from the world. Of them we read the saying of the prophet Isaiah: “The wilderness will rejoice and will blossom like the lily; sprouting it will sprout, and it will rejoice, glad and praising.” Others, wishing to benefit many, established cenobia, in which they placed a multitude of monks, whose way of life would be separated from peoples and nevertheless social among themselves mutually. For it does not suit everyone to sit in the desert; for some it is more fitting to serve the Lord in the midst of brothers. For our monasteries too have their own solitude, so that whoever wishes to be solitary can do so in the midst of brothers, provided he has maintained the privacy of the cell in which he dwells."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025:p-0005:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0025-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025:p-0005","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-25","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0025-0005"},"text":"For a monk, according to the interpretation of his name, is called solitary, because in mind and body he is separated from the tumult of this world. Therefore, as I am about to make today’s sermon, [unclear] your progress in spiritual conduct. I ask you, I say, and exhort you in the bowels of brotherly charity, to love the quiet of the cell as the workshop of your salvation, in which there is much peace for those who love God, and great advantage for perfecting the intellect toward the knowledge of the highest truth. For the prophet Isaiah says: “In silence and hope will be your strength.” He who does not love the solitude of the cell and the quiet of silence by no means loves purity of mind, but, wandering in body, always drinks in new vanities in his soul."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0025-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025:p-0006","kind":"paragraph","language":"en","segment":25,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-25","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0025-0006"},"text":"Hence blessed Jerome says: “Why do we desire the crowds of cities, we who are reckoned from singularity? For to me a town is a prison, solitude a paradise.” If the desert and solitude delighted us, brothers, this place would offer great advantage for our purpose, where, apart from poor peasants, a guest is rarely met; no one disturbs our quiet, no one troubles us, no one brings in spectacles or rumors of momentary novelty. But I see few lovers of inward quiet among you, and I grieve exceedingly, because I know very well that a monk cannot advance in spiritual conduct if it is clear that he does not love the quiet of the cell. But he who knows how much good the secrecy of solitude confers upon the soul loves his cell and does not easily go outside, always fearing in the tumult"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0026-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026:p-0001","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-26","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0026-0001"},"text":"On the love of quiet and solitude."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026:p-0002:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026:p-0002:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026:p-0002:annotation-003"],"chapter_id":"ch-25","html_id":"p-en-0026-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026:p-0002","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-26","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0026-0002"},"text":"...to lose what he had gathered with great labor in secret. For, as Saint Augustine says, he is less stirred by pleasures who is not where there is a crowd of pleasures; and he suffers less the troubles of avarice who, placed far from men, does not see riches. Therefore, since the holy Spirit of God loves the secrecy of the mind but shudders at public exposure, it belongs to you, brothers, to love the solitude of cells as the workshop of all virtues, and never to withdraw yourselves from its dwelling-place without reasonable cause. For the monk who loves secrecy, not idleness, who has learned to remain steadfastly in his cell, sometimes enjoys many holy consolations, of which the wandering and restless man is necessarily deprived. Just as a fish dies if it is kept too long out of water, so the devotion of a monk perishes if he wanders too often outside his cell. Let us imitate John the Baptist, whom Chrysostom says is the chief of monks: he, a monk, lived in the desert as soon as he was born, was nourished in the desert, and as a monk awaited Christ in solitude. For just as it is difficult for a tree placed beside a road to preserve its fruits until maturity, so it is difficult for a monk who often wanders outside his cell and is occupied in the affairs of the world to preserve the fruits of righteousness unspotted to the end [unclear]. For a mind that is run together with the cares and anxieties of the world is rarely truly rooted in the love of God. Indeed, movement of the body often alters the state of the mind, and a man who is always submerged in external things is never illumined by the fervor of the divine Spirit. For the quiet of the mind [unclear] from the solidity of monastic [unclear]; let him learn to be quiet in his cell, not idle; tranquil, not sleepy; always devoted to spiritual exercise, not dissolved by sluggishness of spirit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0026-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026:p-0003","kind":"paragraph","language":"en","segment":26,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-26","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0026-0003"},"text":"The instruments of spiritual exercises in the cell are four: to read, to write, to pray, and to meditate. But a fifth is granted to few: those who, after true purity of heart, are raised to the mountain of contemplation of the Lord. Finally, these four exercises of monks who remain in the solitude of the cell are to be so moderated that they generate neither weariness nor sluggishness of mind, but that a fitting time be assigned to each activity, so that, while variety lightens the mind, the little body may not be burdened beyond its strength. Therefore let the reading of the divine Scriptures have its own suitable hour for study; and when it perceives that the desire of devotion is present, let it at once be changed into fervent prayer. Manual labor, however, which is enjoined upon the monk dwelling in the tranquility of solitude, is very useful, lest a harmful lukewarmness arise in the mind. For the reading of the holy Scriptures stirs the monk to the love of God; meditation on the Lord’s passion and on the benefits of God inflames the mind to the fervor of most ardent love; prayer strengthens the weak spirit; and manual labor, temperately continued, preserves him from sluggishness and weariness. When we pray earnestly and devoutly, we speak with our God, who is present everywhere; but when we read in the holy Scriptures, we are taught by the Lord himself what is to be sought by us or avoided. If prayer is ardent in the love of God, it purifies the mind from sins and vices; reading, however, instructs and forms it, as Saint Isidore says: \"By prayers,\" he says, \"we are cleansed; by reading we are instructed. Therefore both are good, if both are possible; if both are not possible, it is better to pray than to read.\" Therefore the monk who desires to spend his time in the cell usefully and fruitfully should strive continually, by turns, to occupy mind and body in these exercises, since the spirit that keeps watch amid such labors offers no entrance to perverse thoughts. Hence the divine Jerome, admonishing a monk, says: \"Always do some good thing, so that the devil may find you occupied.\" For he is less assailed by the enticements of the flesh who, always usefully occupied, admits no weariness of mind. But when any monk, a cautious guardian of his soul, is carried by alternation from the exercise of one good work to another with the desire of holy fervor, his effort is strengthened toward constancy in all virtues, and he falls into weariness so much the less"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0027:p-0001","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0027","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-27","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0027-0001"},"text":"Homily VI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0027:p-0002","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0027","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-27","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0027-0002"},"text":"...how much more study is wont to be varied, and to use alternations against weariness. Hence again Jerome says: Prayer should frequently interrupt reading, and with a pleasing alternation of holy prayer should approach the soul that is constantly attached to it. The monk who does not love the secrecy of the cell is not a true soldier of Christ, since he bears the name and habit of a monk without the works; and he who ought to have been solitary for the love of God, having returned in mind to the world, loves the pursuit of vanity. Hence the holy pope Gregory says: He who lives bodily removed from human beings, but plunges himself in thought into the tumults of human intercourse and into desire for earthly things, is not solitary, although he dwells in solitude. But if someone is bodily pressed by the crowds of the people, and yet suffers no tumults of secular cares in his heart, he is not in the city, even if he moves in the midst of human beings. And this is what Saint Jerome says against Jovinian: The wise man, he says, can never be alone. For he has with him all who are and who have been good; and he has a free mind, and brings forth whatever he wishes, and transfers himself wherever he wishes. For what he cannot do in body he embraces in mind; and if there is a lack of human beings, he speaks with God. Therefore a good man will never be alone. And so, remaining in your cell, always beware idleness, since nothing so enervates all the powers of the mind as idleness, after it has produced sloth from itself. If you have ardently loved God, you will never be idle, because the true love of Christ does not allow torpor to arise in the soul; it always drives one toward the will of the beloved friend. And just as a certain carnally wise man truly said, “Let him who does not wish to become listless love,” so experience has taught us in spiritual love that it does not permit the mind which it has begun to inhabit to grow torpid through idleness and laziness. For divine love always drives one toward better things; and the more it has advanced by burning, the greater increase it takes of itself. But the workshop of this love is a clean conscience; if a monk desires to have and preserve it clean, it is necessary first of all that he despise the vanities of the world and the affairs of temporal things. For it is not possible that a twin love should reside in one breast; nor can a man love Christ who does not wish to despise the world. For since God, in the Trinity of persons, is one in the essence of substance, either he alone is loved by us, or he is not loved with a partner. Therefore, so that the conscience may remain clean in all purity, and so that the mind may be able to love God above all things, let the monk love the secrecy of the cell, and never withdraw from the exercise of inward sweetness. For in the cell of a good and wise monk there is the highest tranquillity; and if anywhere there is an earthly paradise, it is in the monastery of those who live according to the purity of the cenobitic institution. There is peace, piety, goodness, light, virtue, honor; there is joy, purity, sweetness, and great tranquillity of life, where the devoted praying monk speaks with the Lord, and the future sweetness of the heavenly kingdom is tasted beforehand by the contemplative soldier. O cell, paradise of monks truly serving God: you surely are a little garden of most honorable delight, in which the mind is joined to God through love, and is sweetly raised up through desire. The monk who loves, venerates, and cultivates you is a true soldier of Christ, and serves the Lord in the fullness of virtues. But he who abhors and deserts the secrecy of the cell despises the workshop of his own salvation. Therefore I beseech you, my dearest brothers, begin to inhabit the secrecy of the cell with the desire of the mind; without love for it no one will be able to attain perfection of the virtues in the monastery."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0027:p-0003","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0027","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-27","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0027-0003"},"text":"On the manual labor of monks: Homily VII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0027-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0027:p-0004","kind":"paragraph","language":"en","segment":27,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0027","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-27","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0027-0004"},"text":"“The labors of your hands, because you shall eat,” says the prophet of the Lord; “blessed are you, and it shall be well with you.” If all who live from the labor of their own hands are judged blessed, certainly no idle man eats bread without guilt and crime. For almighty God imposed this punishment on the first-formed man for the transgression of the original commandment, declaring to him that in the sweat of his face he would work food from the earth with his hands. But since in Adam we have all sinned, we are necessarily subject to the same punishments to which it is agreed that he was subjected. He labored with his hands for the food by which he might live, nor did he eat bread idle. Hence the holy father"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028:p-0001","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-28","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0028-0001"},"text":"On the manual labor of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028:p-0002","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-28","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0028-0002"},"text":"Father Benedict, detesting the idleness of monks, says in the Rule which he handed down to us: “Idleness is the enemy of the soul; and therefore at fixed times monks ought to be occupied in the labor of their hands, and again at fixed hours in divine reading. For then they are truly monks, if they live by the labor of their own hands, as our fathers and the apostles also did.” Hence also the holy Christ-loving Paul says in the epistle: “He who does not work shall not eat.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028:p-0003","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-28","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0028-0003"},"text":"In the beginning of the monastic state this was the custom of monks: that they admitted no one into their fellowship without labor, not so much on account of the necessities of food as on account of the salvation of the soul, lest through idleness an occasion be given for harmful thoughts. At that time monks had no fixed revenues, no tithes, no rents, no annual proceeds at all; but all, living together in common, procured food and clothing for themselves with their hands, burdening no one by the exaction of debt."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028:p-0004","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-28","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0028-0004"},"text":"The holy apostles of our Savior also, though they had the power to live from the preaching of the Gospel, preferred to labor with their hands, lest they should seem to have burdened any of the faithful, and so that they might have not only the means by which they themselves could live, but also something with which they might supply necessities to the needy. But afterward, when monks began to have revenues and rents, the former pursuits of simplicity soon failed; and pride gradually increased along with the riches of temporal things, to such an extent that in time monks refused all labor of the hands. As long as the monks were poor and humble in birth, they worshiped God in truth; but afterward, when they began to abound in riches, duplicity drove out simplicity, and the arrogance of nobles uprooted the humility of monks. For the integrity of regular observance gave birth to an abundance of temporal goods; but little by little the riches of monks utterly extinguished the purity of the order. And when the integrity of regular observance had been removed, soon, in many monasteries, the riches of temporal goods also failed by the just judgment of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028:p-0005","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-28","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0028-0005"},"text":"From their number was the present monastery of Sponheim, neither the last, my brothers, nor the first, which for many years remained miserably desolate in both conditions, to such a degree that the five monks only who were living in it, leading a dissolute life, did not have the means from which to obtain the necessities of life for themselves. Hence, when the mercy of God at last provided, Frederick, duke of Transylvania, having called upon the counsel of the fathers of the reformed order, in the year of the Christians 1469, expelled the monks deformed in life, deposed the abbot, by name Otto of Cologne, and placed in this monastery four others of the observance of Bursfelde, summoned from the monastery called Montis Speciosi. Over them he set as abbot Johannes, from the noble family of Budischbach, which they commonly call de Carbonaria Domo, a man such as you have seen and heard, worthy of eternal memory; he found this place in extreme poverty, and, presiding for almost fourteen years with great patience, renewed it into the state in which we now live."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028:p-0006:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0028-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028:p-0006","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-28","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0028-0006"},"text":"Therefore, since want of temporal goods still presses hard upon us, there would be need of continual labor, by which we might nourish ourselves with necessary food and free the house of God in which we dwell from debt. But what are your labors, or how much can they contribute to us for such great needs? We are few in number, and, being unsuited to rustic labors, the institution of the priestly order does not permit us to spend the whole day in the field turning stones with our hands and to neglect the divine service. We are wretched and weighed down by excessive poverty and by lack of all necessities; and if we have labored much, we profit little from it, and if we have worked little, we shall certainly fail all the more in spirit. For man, as Scripture bears witness, is born to labor just as [unclear] to flying. Therefore, lest you eat your bread idle, you will have to be bound to some honest and useful labor, by which the mind may be relieved from weariness of regular observance, and severe want may be repaired at least in some small measure."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0028-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028:p-0007","kind":"paragraph","language":"en","segment":28,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-28","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0028-0007"},"text":"In the summer season for hay, and in the days of autumn for the vintage, we have been accustomed to employ you only outside the monastery, namely when labor is very necessary and the scarcity of hired workers increases the price and wage of servants. At other times we have resolved to keep you in the monastery, because your labors, in comparison with the expenses of the monastery, contribute little to its needs, and very few of you, as it seems to us, willingly come forward of your own accord for rustic pursuits. There is also another consideration which stirs my mind, lest you, by external"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029:p-0001","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-29","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0029-0001"},"text":"that I should readily occupy every hand without reasonable cause and manifest necessity; for I find that labors of this sort do not accord in you with regular observance, but rather destroy than promote the integrity of monastic discipline among you. I blush to say it, and nevertheless I am compelled to utter it: your labors outside the monastery and the cell bring more destruction than salvation to the purity of souls. For what do you labor at, and what are your pursuits in your labors? Is it not to wander about, to run to and fro, to indulge in feasts and cups, and to occupy the rest of the time with vain and useless conversations?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029:p-0002","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-29","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0029-0002"},"text":"You do not have in yourselves that holy fervor of the Spirit of God by which we read that the ancient monks of our institution were once inflamed: for the common necessity, with such desire, such zeal, and such effort, all and each labored with their own hands that you would have thought the whole business of the monastery was placed in the providence of each one. For they labored with their own hands as though each individually had to sustain the whole congregation. Yet amid these things they discharged the service of divine worship by day and night with such cheerfulness as if they had not been occupied at all in labors of the hands."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029:p-0003","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-29","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0029-0003"},"text":"Who among you, brothers, is an imitator of such men, so that he regards the poverty of our whole community as his own, or strives according to his strength to relieve it by laboring in the sweat of his face? They, laboring with their hands, besought God with unceasing hearts; but you, intent on tales, satisfy neither your duty with your hands nor, as monks, with your minds. Also in the time of regular fasting, they either diligently kept the measure of abstinence appointed for them, or, if because of the greatness of their labors they could not, they ate for this reason, that they might be rendered fit and suitable for the labors. But you do not eat in order to labor; rather, you labor in order to eat, when according to the Rule you ought to have fasted. You take occasion from labor to break the fast."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029:p-0004","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-29","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0029-0004"},"text":"Moreover, how filthily and most vilely some of you treat their garments, what zealous lover of regular discipline can bear with equanimity? Whose, pray, are the things, my brothers, that you wastefully consume? Everything that belongs to the monasteries of the servants of God is the patrimony of Christ, and the whole is dedicated to God; nor is it lawful for anyone to misuse the things of Christ, or for them to be turned to another use. Do you not know what our holy lawgiver Benedict says to you in the Rule? “If anyone treats the things of the monastery filthily or negligently, let him be corrected. If he does not amend, let him be subject to regular discipline.” And in the chapter on the cellarer of the monastery he says: “Let him regard all the vessels of the monastery and all its substance as if they were the consecrated vessels of the altar.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029:p-0005","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-29","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0029-0005"},"text":"Finally, I cannot and ought not keep silent about how filthily and negligently most of you treat everything, as though either they were not seen by God, or the sloth of none of them caused loss to the goods of the monastery. Know, brothers, that in warning you beforehand I announce to you that for all these things, as also for your other sins, you are going to render account to the Lord God. I reduced your labors outside the monastery for this reason, lest by working badly you should sin more gravely; and I enjoined upon you manual work: to copy books, to bind them, and similar tasks, which you can perform within the enclosure of the monastery with tranquility of mind and body."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0029-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029:p-0006","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-29","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0029-0006"},"text":"Would that you did even these works of your hands with diligence for the love of God, lest you eat bread altogether idle. There is no manual work which in my judgment befits a monk more than to copy books of sacred reading, and to prepare what is necessary for others who are copying. For this holy labor may often be interrupted by prayer, and one may keep watch for the food of the mind no less than of the body. Necessity also urges us to devote ourselves with diligence to copying books, if we desire to have at hand that with which we can profitably occupy ourselves in turn in spiritual study."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029:p-0007:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0029-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029:p-0007","kind":"paragraph","language":"en","segment":29,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-29","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0029-0007"},"text":"For you see that the whole library of this monastery, which once was distinguished and great, was by the disordered monks before us so thoroughly dispersed, sold, and alienated [unclear] that no more than fourteen volumes were found here by us. The industry of the art of printing, recently invented in our days at Mainz, indeed brings many volumes to light every day; but it is by no means possible for us to acquire them all, since we are still oppressed by the greatest poverty. Therefore I warn and exhort you, who do not come very willingly to external labors of the hands, that for the honor of God you labor with diligence in copying volumes; for just as idleness is the enemy of the soul, so moderate labor is the spiritual preserver of life. For a monk, because he is a soldier of the eternal King, ought never to be idle. Idleness begets acedia, and that brings upon the soul the want of destructive death. But the labors of monks are to be so moderated that"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0030-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0001","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-30","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0030-0001"},"text":"On the Manual Labor of Monks"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0002:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0030-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0002","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-30","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0030-0002"},"text":"[unclear] for divine colloquies; but amid the works of the hands, let meditation on the Scriptures burn in the heart; and after it has brought the mind into the ardor of the spirit, let it at once be changed into most devout prayer. Therefore let the monk, Christ’s soldier, be like a clean animal of God, which chews the cud, always having in the mouth of his heart the nourishment of the holy Scriptures, lest the mind lie open to vain and pernicious thoughts, or a foul or idle word break forth from the mouth of the speaker."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0030-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0003","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-30","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0030-0003"},"text":"Let him always be mindful while working of the Scripture that says: Blessed is the man who meditates on the law of the Lord day and night. For everyone who loves the Lord Jesus in truth renews in his heart every day, with tears and prayers, both his teaching and his passion. For he is not a true lover of God who forgets his commandments even for a moment. Indeed, as Scripture says: Those who love the Lord seek the things that are well pleasing to him; and those who fear his holy name will be filled with his law. Hence one of the saints said to the Lord: In my heart I have hidden your words, that I may not sin against you."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0004:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0030-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0004","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-30","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0030-0004"},"text":"Therefore the soul must always be stirred up, and renewed daily with spiritual goads, lest it grow lukewarm through sloth or languish in the idleness of inertia. The exercise of labor in monastic discipline, zeal for reading and prayer, and diligent keeping of vigils are true incitements to the virtues. But nothing is more destructive to the holy purpose of a monk than idleness, since it both excites the flesh to lust and weakens every virtue of the mind and extinguishes the fervor of the spirit. For idleness in the cloister is the fuel and nourishment of evils. Therefore wherever you may be, whether in the field or in the cloister, always avoid despisers of their own [unclear]. For he who touches pitch will be defiled by it; and he who makes himself a companion of sinners will not be immune from crime. Consider your words carefully, so that you detract from no one at all, nor listen to another detracting; for the detractor and the willing listener alike both serve the demon, the one by speaking, the other by listening."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0030-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0005","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-30","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0030-0005"},"text":"Labor like a good soldier of Christ Jesus, and diligently work with your hands at whatever is enjoined on you by obedience; nor let it seem hard to you to obey another’s command, for in return for it a crown of eternal happiness is prepared in heaven for your spirit. Hence no labor, no length of time, no observance ought to seem burdensome to a monk, by which the glory of eternal blessedness is acquired."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0030-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0006","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-30","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0030-0006"},"text":"Consider, my brothers, the brevity of this life, and do good while it is permitted; for he who now sows sparingly will also reap sparingly after death, and each person will receive a fitting reward for his own work, not for another’s. The time for laboring is very short, but the reward that is owed to good works is everlasting. Consider, my brothers, how strong men entangled in the world and all lovers of this age are in earthly and perishable matters, but how weak and infirm in heavenly matters, so that you should take care to please God as much as they labor continually to appear rich and glorious to the world. For for temporal glory many do not refuse to be defiled even unto death, but for the hope of future happiness they disdain either to do or to endure even a little. For earthly gains they endure any injuries whatever with the greatest patience, and for a heavenly reward they refuse to endure even the insult of the slightest word. They can stand all day with strength before an earthly king, prince, or judge; but in prayer before the almighty Lord they cannot endure for the space of one hour. They willingly endure many adversities to acquire perishable riches, but they neglect heavenly goods all the more, the more delightfully they are occupied in love of transitory things."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0007:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0030-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0007","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-30","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0030-0007"},"text":"Let the conduct of these men admonish you, dearest brothers, to flee all cares of this world so much the more, since it is now permitted to you to handle the business of earthly things less. Always devote all your solicitude and care to the acquisition of heavenly goods, and labor most diligently at all times for the reward of future blessedness. For, as Scripture testifies, your life upon earth is a warfare, and whatever a man has sown, this also he will reap. Know that death hastens on, and at every moment a part of life, never to return again, is extinguished. Watch, therefore, my dearest brothers, watch, because you do not know when the Lord our God will come to each one for the judgment of death, [unclear]"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0008:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0008:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0008:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0008:annotation-004","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0008:annotation-005"],"chapter_id":"ch-25","html_id":"p-en-0030-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030:p-0008","kind":"paragraph","language":"en","segment":30,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-30","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0030-0008"},"text":"[unclear] whatever is enjoined on you by obedience; nor let it seem hard to you to obey another’s command, for in return for it a crown of eternal happiness is prepared in heaven for your spirit. Hence no labor, no length of time, no observance ought to seem burdensome to a monk, by which the glory of eternal blessedness is acquired. [unclear] me while working of the Scripture that says: Blessed is the man who meditates on the law of the Lord day and night. For everyone who loves the Lord Jesus in truth [unclear] of his heart, the nourishment of the holy Scriptures, lest the mind lie open to vain and pernicious thoughts, or a foul or idle word break forth from the mouth of the speaker. Let him always be mindful while working of the Scripture that says: Therefore the soul must always be stirred up, and renewed daily with spiritual goads, lest it grow lukewarm through sloth or languish in the idleness of inertia. The exercise of labor in monastic discipline, zeal for reading and prayer, and diligent keeping of vigils are true incitements to the virtues. But nothing is more destructive to the holy purpose of a monk than idleness, since it both excites the flesh to lust and weakens every virtue of the mind and extinguishes the fervor of the spirit. For idleness in the cloister is hunger and nourishment [unclear]. Therefore wherever you may be, whether in the field or in the cloister, always avoid despisers of their own [unclear]. For he who touches pitch will be defiled by it; and he who makes himself a companion of sinners will not be immune from crime. Consider your words carefully, so that you detract from no one at all, nor listen to another detracting; for the detractor and the willing listener alike both serve the demon, the one by speaking, the other by listening. Labor like a good"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0001","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0001"},"text":"Homily VIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0002","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0002"},"text":"Whether at midnight, or at cockcrow, or in the morning, lest when he comes suddenly he find you sleeping. Watch, therefore, at every time, praying that you may be deemed worthy to escape all the evils that are to come, and to stand with confidence before the sight of the Son of God who judges all things. For, as the divine [apostle of Christ?] bears witness, we shall all stand before the judgment-seat of Christ, so that each may receive the things proper to the body according as he has done, whether good or evil."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0003","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0003"},"text":"Blessed is that monk whom the Lord shall find watching in good works, who has prepared himself for the wedding feast of the heavenly Lamb in true purity of heart, who will not fear to meet the Judge. Let that memorable saying of Saint Jerome on the Gospel according to Matthew always be in your hearts: “Whether I eat or drink, or do anything else, that voice always seems to sound in my ears: Rise, dead, and come to judgment.” As often as I think of that day of future examination, so often I tremble in heart and body. Therefore, my brothers, if there is any joy in the present life, it must be conducted in such a way that the bitterness of that dreadful judgment never recedes from memory."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0004","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0004"},"text":"O that day, great, terrible, exceedingly fearful, and very bitter, on which the sun and moon will be darkened, not by diminution of light but by comparison with majesty; where every argument of excuse will cease; where all things will be manifest, and nothing will be able to lie hidden from the Judge. For he who knows the hidden thoughts of minds will then judge openly; he is neither forestalled by favor, nor bent by mercy; he is not corrupted by gifts and presents; he will not be softened by prayers; nor thereafter will any satisfaction appease him."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0005","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0005"},"text":"Placed in this life, therefore, brothers, let each of you do as much as he can for his soul, because repentance for sins made here alone is useful and fruitful, while there is still a place for pardon and the sentence of justice is still deferred. He who delays doing good and doing penance until the [hour?] of death is [near?] to damnation, because the good that he neglects while healthy and unharmed he will rarely restore when sick and already about to die. For Saint Pope Gregory says: Whoever does not fear to defer the fruits of repentance until the hour of death is himself witness against himself that truly repenting was never in his mind. Now therefore turn yourselves to our Lord with your whole heart, doing penance before him, and so live, I beg you, that when it is time to depart from here, you may not fear to appear before his face."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0006","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0006"},"text":"That One Must Pray Without Intermission, Homily VII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0007","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0007"},"text":"Our Lord and Savior Jesus Christ, brothers, in the Gospel according to Luke, wishing us to be constant in prayers, warned us thus, saying: It is necessary always to pray and never to fail. This counsel of the Lord befits monks above all mortals, and all cloistered persons in whatever religious order, whose every action and whole life, indeed whatever they do, should at least be in conformity with prayer."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0008","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0008"},"text":"For all who profess the monastic warfare are called spiritual not without reason, insofar as by that very name they are admonished to despise the pleasures of the flesh for the love of God, and through true charity to walk in fervor of spirit. For the holy apostle of Christ says: Those who are in the flesh cannot please God, because if you live according to the flesh, you will die; but if by the spirit you mortify the deeds of the flesh, you will live. But we know that without persistence in prayer the fervor of the spirit cannot long subsist in us. Again, to the Thessalonians he says: Rejoice always; pray without intermission; give thanks in all things, for this is the will of God in Christ Jesus for all of you."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0009","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0009"},"text":"But what the manner of praying is, the Savior taught us in the Gospel, saying: But you, when you pray, enter into your chamber, and with the door closed, pray to your Father in secret; and your Father, who sees in secret, will repay you. And in another place he said to the Samaritan woman: Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father. But the hour is coming, and now is, when true worshipers will worship the Father in spirit and truth. For the Father also seeks such as will worship him. God is spirit, and those who worship him must worship in spirit and truth."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0031-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031:p-0010","kind":"paragraph","language":"en","segment":31,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-31","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0031-0010"},"text":"That prayer is of the heart rather than a lengthy discourse of the mouth is plainly established from Christ’s teaching, because, since God is spirit, he must be worshiped in no other way than with inward fervor of spirit. For great is the power of prayer of the heart in the fervor of spirit; of the multiplying of words without attention of mind"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0032-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032:p-0001","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-32","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0032-0001"},"text":"That one must pray without ceasing."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0032-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032:p-0002","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-32","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0032-0002"},"text":"... no usefulness at all. Hence Jerome also says: God is to be prayed to not in words only, but with the heart. Therefore the chanting of fifty psalms with purity of heart, serenity, and spiritual gladness is better than the recitation of the whole Psalter with anxiety of heart and sadness. And the blessed pope Gregory says: True petition is not in the sounds of the mouth, but in the voices of the heart, that is, in holy thoughts. For it is not words but desires that make the stronger voices in the ears of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0032-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032:p-0003","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-32","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0032-0003"},"text":"Except, therefore, for those prayers which we are bound to say either by decree of the Church or by the institution of the monastic order, abundance and multiplication of words in the rest contributes nothing, or little, to true inward devotion of mind; for where there is no fervent desire in the love of God, a lengthening of discourse is brought in to support it. For holy Augustine says: Let much speaking be absent from prayer, but let fervent intention persevere; for to speak much in praying is to conduct a necessary matter with superfluous words. For prayer comprehends many things in few words, so that the simplicity of faith might quickly learn the sufficiency of its salvation, or prudent reflection might stand amazed at the profundity of the mysteries."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032:p-0004:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0032-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032:p-0004","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-32","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0032-0004"},"text":"But for those to whom, because of hardness of the inner heart, the compunction of fervor is lacking, when they prostrate themselves for prayer there is need of more extended speech, crying, and tears, so that long practice of the mind may at last strike out the burning fire of divine love in [unclear], until in the affection of holy prayer they are lifted up in the Spirit of God. But afterward, when the fervor of divine love and compunction has penetrated the mind, thereafter there is no longer need for the exercise of words; rather, the continuation of spiritual kindling is required, lest the fire of spiritual fervor be extinguished. To this end our holy father wished the prayers in the community to be shortened, so that if anyone wished to pray by himself in spirit, he could do so."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0032-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032:p-0005","kind":"paragraph","language":"en","segment":32,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-32","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0032-0005"},"text":"But there are some who are so wandering, so hard of heart, and find little or no spiritual compunction while praying; for them liberty is ruinous, and solitude often gives rise to despair. Pay attention, I ask you, dearest brothers, to these things which I say to you, and consider how greatly you are obliged to pray without ceasing. It is not enough for a monk, striving toward perfection in the school of Christ the eternal king, to discharge the canonical prayers; nor is it sufficient for a man solemnly dedicated to God by vow"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0033-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0001","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-33","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0033-0001"},"text":"Homily VIII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0002:annotation-001"],"chapter_id":"ch-25","html_id":"p-en-0033-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0002","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-33","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0033-0002"},"text":"[unclear], since it has two wings and neither strays nor grows sluggish. Let us therefore pray in the highest fervor of spirit, and let us live with as much purity of conscience as we can, since that man's prayer is perfect and pleasing to God whose cause and tongue both cry out, whose deed and speech agree with his supplication, whose life and thought lend support to his prayers for protection. For without the righteousness of truth every prayer will be fruitless, since we know that God does not hear sinners, and that salvation is far from sinners, as Scripture says: He who turns his ears away so that he does not hear the law, his prayer will be abominable. The holy prophet also says in the psalm: If I have regarded iniquity in my heart, the Lord will not hear me. For just as no medicine helps in a wound unless the iron is first drawn out, so the prayer of that man profits nothing if deceit still remains in his mind or hatred in his breast."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0033-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0003","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-33","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0033-0003"},"text":"But in order that God may hear your prayer, first of all the conscience must be cleansed from every stain of mortal sin, and the mind must take up a true purpose of amendment. To pray to God and at the same time offend in many things: what else is this than to mock God? For in two ways prayer is intercepted so that it is not heard by the Lord: one, when the one praying still commits evil by sinning; the other, if for God's sake he does not forgive his debtor the debt. You, therefore, who desire to have the fruit of your prayers, who wish to come with the penitent to the mercy of God, take care that you do nothing evil against the will of God, and take diligent care that you truly forgive from the heart all things committed against you by men. For you know that the Lord said: Forgive, and you shall be forgiven."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0033-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0004","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-33","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0033-0004"},"text":"But after you have cleansed your conscience from evil and forgiven every offense to your neighbor, then you will be fit for prayer if, in the fervor of holy purpose, you have been rightly ordered toward God. Now approach confidently to pray to the Lord; prostrate yourself humbly in his sight, and pray with purity of heart and fervor of spirit. Do not cease from prayer as long as you live in the flesh. Let your prayer be pure, simple, clear, and manifest; let it be full of gravity and weight, and adorned with the beauty of true humility. Do not ask in prayer for anything contrary to the salvation of the soul, nor pray too importunately for a temporal thing, since it is shamelessness to ask God for riches, which provide the greatest occasion for pride and frequently stain Christian purity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0033-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0005","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-33","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0033-0005"},"text":"Folio XVIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0033-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0006","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-33","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0033-0006"},"text":"It is not shameless if you ask for daily bread, since it is one thing to seek material from which you may become proud, and another to ask for the necessary food by which you may live. Do not justify yourself while praying, lest you depart condemned like the Pharisee; nor ask anything from the Lord as though it were owed because of your merits. Rather, humble yourself in all things, so that you may be worthy to receive grace. Remember the humility of the publican, and pray with such humility that you may find with him forgiveness of sins and justification of the soul. For the grace of God is more abundant than the prayer of the suppliant, and when we pray he grants us more than we ask."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0033-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0007","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-33","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0033-0007"},"text":"You should not pray with a cry of the voice to him who knows the hidden things of the heart, but in fervor of spirit and with the inward cry of the mind, strike the ears of divine majesty. Nor should you draw out a length of words before him who is spirit, because God will be appeased not by much speaking but by the pure mind of the one praying. At the time of prayer cast away from yourself all malice and disquiet of heart, and, as we often say, forgive if you have anything against your neighbor. For unless you have forgiven your neighbor every debt for love of the Savior, you will obtain nothing from the Lord by your prayers."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0033-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0008","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-33","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0033-0008"},"text":"It is said that there is a certain kind of serpent which, when it wishes to go into the water to drink, first vomits out all its poison. You too, monk, imitate this serpent in this respect, and vomit out every poison of anger and bitterness, forgiving your brother the hundred denarii, so that the Lord may forgive you ten thousand talents. As you desire the Lord to be toward you, so you too should show yourself toward your fellow servant. Call upon the Lord with your whole heart and you will find him. Let your prayer be ardent and very pure, so that your mind may be joined to his most holy love."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0033-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033:p-0009","kind":"paragraph","language":"en","segment":33,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-33","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0033-0009"},"text":"Strive for this throughout your whole life: to offer pure prayer to the Lord God at all times. Never cease in prayer, and do not despair of the mercy of the Lord. What God is going to grant, even if he delays it, he does not take away. He does not act with fickleness, nor is his judgment easily moved; what he has promised is fixed. If you pray earnestly, you will see a miracle. Remember that you stand beneath the eyes of God, who understands all the secrets of hearts and knows the hidden things of the mind. Therefore stand watchfully in the sight of him who has known all things, and pray with as much fervor of spirit as you can, so that"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0034-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034:p-0001","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-34","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0034-0001"},"text":"That one must pray without interruption."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0034-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034:p-0002","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-34","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0034-0002"},"text":"that you may deserve to obtain mercy. For by holy prayer the conscience of the penitent is cleansed; and whoever raises his heart to the Lord in true purity, his prayer does not return empty. O, dearest brothers, if you knew how pleasing to God are the prayers of a pure mind, and how much benefit they confer upon the soul, you would allow no time to pass without prayers. For if our prayer is pure and burning in fervor of spirit, it is a most faithful messenger to God: it speaks to God on our behalf, and obtains all things necessary for our salvation while it prays."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0034-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034:p-0003","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-34","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0034-0003"},"text":"For this reason I admonish you and exhort you in true charity to pray without interruption, and never to cease from the fervor of the Holy Spirit. Let no time be empty for you, or idle in sluggishness of mind. In the fear of the Lord, I ask you, always be watchful and solicitous, so that you may be able bravely to conquer and overcome the temptations that threaten. As soon as foul thoughts begin to knock at the mind, hasten back to the practice of prayer, and they will by no means be able to prevail over you. For prayer is a great fortification of the soul; in its presence all the contrivances of the opposing side fail. For through most pure prayers all useful things are granted us by God, and all adversities are driven far away. The mind is powerfully kindled in the love of God by pure prayers; and whatever slighter stain may arise is cleansed by praying."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0034-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034:p-0004","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-34","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0034-0004"},"text":"By holy and continual prayers the [world?] is conquered; the plagues of the soul are healed by devout prayers; by tears and weeping the devil is overcome; and he for whom a thousand cohorts are not enough for battle is weakened by the prayer of one poor man. Just as wax, melting before the face of fire, is dissolved, so at the fervor of pure prayer all the power of demons is crushed and weakened. If a foul thought has been sent into your mind by demons, immediately make the sign of the cross upon your forehead and say: Save me, Jesus Christ, mediator of God and men, and drive away from me all the wickedness of the ancient enemy, through your most innocent passion. What can be shorter than this prayer, or what more powerful? For as soon as it has been uttered with fervor of mind against either the presence or the suggestion of demons, every contrivance of iniquity withdraws."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0034-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034:p-0005","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-34","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0034-0005"},"text":"For the power of pure prayer is very great, since it both penetrates heaven and by its constancy defeats the powers of the air. Prayer illuminates the mind, purifies the affection, obtains pardon for sins, and strengthens the spirit in the love of God against all adversaries. Nothing so raises the mind from earthly things to the love of heavenly things; nothing so quickly and powerfully destroys the pleasures of the flesh; nothing so illuminates the understanding; nothing also so greatly confounds the adversary of truth as pure prayer, which is poured out to God with fervor of divine love and is adorned by the testimony of a good conscience."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0034-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034:p-0006","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-34","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0034-0006"},"text":"If you desire to be terrible to demons, if you wish to be a friend of God, keep your conscience pure, and never interrupt spiritual prayer. For devout prayer can do all things, if it is adorned with uprightness of faith and purity of life. Prayer puts demons to flight, weakens the power of malignant spirits, heals the soul languishing in tepidity, and strengthens the weak and feeble spirit in the fear of God. Pure prayer makes one near to God; and the one whom it had received as a servant it makes to be a friend of God. Pure prayer, fervent in the love of God, penetrates heaven and wonderfully illuminates the understanding of the one praying. It closes hell, opens paradise, and brings in the souls of the faithful."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0034-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034:p-0007","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-34","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0034-0007"},"text":"For the Truth does not lie, who promises in the holy Gospel, saying: Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. For everyone who asks receives; and he who seeks finds; and to the one knocking it shall be opened. Which of you has ever turned to the Lord with his whole heart and prayed, and was not heard? Or who has called upon the Lord, and he has withdrawn himself from him? For Scripture says: Know that the Lord will hear your prayers, if you remain and persevere in fasts and prayers in the sight of the Lord."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0034-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034:p-0008","kind":"paragraph","language":"en","segment":34,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-34","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0034-0008"},"text":"Be mindful of Moses, the servant of the Lord, who cast down Amalek, confident in his own strength, not by fighting with iron, but by praying with holy prayers. For the continual supplication of the just man avails much, and the prayer of one who humbles himself penetrates the clouds. Elijah was a man subject to suffering like us; and he prayed with prayer that it might not rain upon the earth, and it did not rain for three years and six months. And again he prayed, and heaven gave rain, and the earth gave its fruit. By prayer and tears King Hezekiah obtained fifteen years of longer life, and by prayers changed the sentence of the prophet. By prayers holy men became renowned for miracles, and, supplicating the Lord, called the dead back to life. To the purity of prayer even all things are subject, and there is nothing in us so difficult that devout and fervent prayer"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0035-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035:p-0001","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-35","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0035-0001"},"text":"Homily VIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0035-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035:p-0002","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-35","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0035-0002"},"text":"... but to obtain. Then, when we pray, we receive the confidence of obtaining what we ask from the Lord, when no perversity of life contradicts our prayers. For the Lord is the hearer of righteous prayer, namely when integrity of life commends the prayer, and no guilt of conscience makes the one praying hesitate. Friendship will not stand between those who are unlike, and between God and a sinner there can be no communion. If you wish to be heard when you pray, take care first of all that you do not disagree with the will of God. Live in spirit very like God, and you will suffer no repulse in prayer."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0035-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035:p-0003","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-35","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0035-0003"},"text":"Indeed, purity of conscience, in the fervor of divine love, makes a person like God in understanding. Likeness causes love; love, in turn, introduces familiarity; familiarity introduces confidence; and confidence in petition easily obtains what it asks. For just as there is no union among unlike things, so between God and an evil person prayer is of no avail."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0035-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035:p-0004","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-35","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0035-0004"},"text":"Therefore whoever among you desires to obtain the effect of his prayers must first cleanse the dwelling of his heart from every sin through true repentance; then he must strive to inflame himself by the exercise of holy compunction; afterward he must continually feed his mind in the pursuit of God’s love, so that he may never afterward cease from the good that he begins. But afterward, when, with the desire of divine love always increasing in him, he has brought the exercise of holy purity by long practice into habit, and the mind has begun to have the necessary firmness in a good purpose, then for the first time the likeness of divine communion is gradually introduced, and prayer is formed to its proper state. For the more the mind, stirred up in the love of God, has advanced, the more quickly prayer will obtain from the Lord what it asks. For the love of God alone makes prayer powerful; and the more fervently the mind burns in it, the more easily it will obtain the effect of its petitions. For if you love much, you can do much. God is love, and he who remains in love remains in God, and God in him. But in the one in whom God remains, nothing is stronger than he, except God himself alone."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0035-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035:p-0005","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-35","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0035-0005"},"text":"There are among you some weak and feeble in spirit who already think themselves strong and perfect in the way of the Lord; their devotion is rare and momentary. Without the wedding garment they boast that they have drawn near to the kingdom of heaven, although they still lie far below. To these I say again what I have often said: because no one becomes the highest suddenly, and unless a monk has subdued all his animal passions through the mortification of the flesh, he does not reach the loftiest mountain of divine contemplation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0035-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035:p-0006","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-35","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0035-0006"},"text":"Folio XIX."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0035-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035:p-0007","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-35","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0035-0007"},"text":"For whoever, being placed in a monastery under authority and obedience, follows his own will against monastic institution, is not worthy to be heard by the Lord in his prayers. But those of whom we are speaking are great and wise in their own eyes: loving their own will, they murmur at everything, and whatever they themselves have not ordered they think badly done. They examine the actions of their brothers with curious inquiry, but they scorn to discern their own negligences. In manners they are lax and disorderly; in words frivolous and loud; unwilling for obedience; and always slow in good works and full of sloth. They neglect all the exercises of the order and devote themselves to private ones according to their own will. And as long as they remain in their rashness, they do not rise up to the true love of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0035-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035:p-0008","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-35","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0035-0008"},"text":"Let lovers of their own will hear what the Lord says: “I have not come to do my own will, but that of the Father who sent me.” Now, brothers, attend to the teacher; unless you live in imitation of him, you will pray without fruit. For the Lord freely hears the prayer of the one who keeps his commandments in truth. But the one who transgresses God’s commandment, who follows with desire the pleasures of the flesh and the consolations of the world, his prayer is not heard."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0035-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035:p-0009","kind":"paragraph","language":"en","segment":35,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-35","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0035-0009"},"text":"For God, just and upright, is believed to hear your prayer gladly when mind and good life together make supplication. But if someone’s manner of life displeases God, how will his prayer please him? For God is spirit, and the person who walks not in the spirit but in the flesh certainly draws very little near to God. You, therefore, monk, who do not walk according to the purity of the Gospel and of the Rule, who love your own will and not God’s, know that you will not feel the efficacy of your prayers unless you first amend your life. For unless the manner of your life agrees with your prayer, you will not obtain what you pray for. Then you cry to the Lord with a great voice, when even with the tongue silent you cry out by good works. For good prayers and an evil manner of life deserve nothing good. Therefore do what a certain wise man advised: and if you have sinned, do not add to it again, but also pray concerning the former sins, so that"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0036-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0036:p-0001","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0036","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-36","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0036-0001"},"text":"That one must pray without intermission."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0036-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0036:p-0002","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0036","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-36","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0036-0002"},"text":"…may be forgiven you. Before [your] prayers, prepare your soul, and be not as a man who tempts God. Let the mind be pure and ardent in the love of the Lord; let the conscience be clean and strengthened in the purpose of a holy way of life; and the prayer will be pleasing to the divine ears. If you pray otherwise, you will obtain nothing. He prays well who lives well; and he easily obtains who prays with holy works. Finally, prayer is rendered much effective and pleasing in the sight of God, if it be at all times consonant with the passion of our Lord Jesus Christ. For Christ is God and man, the mediator between God and us, through whom we have safe access to the Father, as he himself testifies in the holy Gospel: \"No one,\" he says, \"comes to the Father but through me.\" Whence let no day pass on which you do not at least once give thanks to Christ by praying—who by the pain of his wounds healed the languors of your soul, who shed his blood for you, and by his most innocent death redeemed you, wretched, from the destruction of perpetual death. Truly a man is most ungrateful, and unworthy of the Christian name, who is so far forgetful of Christ's so great benefits that he does not daily, or at least once, render thanksgivings to him. But let the monk—who, dead to the world, is bidden to live for God alone—carry continually in his breast the memory of the Lord's passion, always giving thanks to his Redeemer, always blessing, always adoring; and daily—nay, as much as can be done, in every single moment—let him with tears, compassionating, turn over [in his mind] the bitterness of Christ's wounds. Every day, after the several regular prayers which the Greeks call canonical, with knees bent and mind raised to heaven let him say: \"I give thanks to you, and blessing [you] I adore you, O mediator of God and men, Christ Jesus, most sweet God and man, for your most holy incarnation, for your nativity from the Virgin, for [your] circumcision, for the flight into Egypt and the seven years in exile which you endured for us. I adore you, Lord Savior Jesus Christ, for your labors, for [your] hunger and thirst, cold and nakedness; for your journeys, for your teaching and preaching, for your miracles, for the calling of the nations, and for the justification of sinners. I give you thanks, Lord, Son of the living God, for the pain of your wounds; I bless you for the shedding of your most holy blood; I adore you for your death which you most innocently endured; and I beseech you, by your whole passion, [your] piety and clemency, have mercy on me now and in the hour of my death.\" This most brief prayer the devout monk will recite at least seven times a day, so that as often as he passes before the image of the Crucified, in like manner, with fervor of mind, he may adore Christ. He who is a true lover of Christ always thinks of Christ, speaks of and venerates Christ, [and] does not doubt that Christ is everywhere present to him. The passion of Christ is never absent from his memory; and through the greatness of love he forgets himself, and in Christ is wholly occupied in mind and desire. Whoever is fervent in soul in the love of Christ despises earthly things, conquers the flesh, [and] desires only heavenly things. Waking, he ever thinks of Christ with desire; sleeping, he dreams of Christ; and, continually sighing, with the divine Ignatius he cries: \"My love is crucified.\" He joins sighs to sighs, and Jesus—whom he loves with his whole heart—he discerns present, not with his eyes but with his spirit. With the desire of love urging [him], as often as he gazes on the Crucified, he soon dissolves into tears, and, glowing with the fire of charity, cries out: \"O love stronger than all strengths! How sweetly he burns who is inflamed with the desire of Christ!\" Rightly did he speak who said: \"Love is strong as death.\" For what can be stronger than the love of Christ, by whose ardor the holy martyrs, despising so many thousand kinds of death, overcame [them]? O my crucified love, have mercy on me; grant me to feel that sweetness of your love of which I speak, that I may always carry about in my heart your most bitter passion. I know, my brothers, I know that there is no more effective mode of praying, nor more useful to us who are still weak, than to be in the memory and power of the passion of our Lord Jesus Christ. Whence, since it is manifest that without a mediator there is no ascent of the mind to God, every good work must be begun in the name of Christ; for then we usefully pour out prayers to God, when with purified conscience we pray through his only-begotten Son."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0036-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0036:p-0003","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0036","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-36","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0036-0003"},"text":"Of the custody and origin of thoughts: Homily Nine."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-25","html_id":"p-en-0036-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0036:p-0004","kind":"paragraph","language":"en","segment":36,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0036","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-36","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0036-0004"},"text":"Solomon, that once most wise king, in the book which he entitled \"of the Proverbs,\" [addresses his] son"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0037-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0037:p-0001","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0037","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-37","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0037-0001"},"text":"Homily IX."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0037-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0037:p-0002","kind":"paragraph","language":"en","segment":37,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0037","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-37","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0037-0002"},"text":"... urged him to true wisdom. Among other things he said: “My son, attend to my wisdom, and incline your ear to my prudence, that you may keep thoughts, and that your lips may preserve discipline.” For it is no small part of wisdom, dearly beloved brothers, if a monk knows how prudently to discern his thoughts and carefully to guard their movements at all times. It is a great thing to think nothing evil; but it is a mark of no less prudence to be able to repel evil thoughts from their very beginning. For the profound judgment of the human heart is always mobile, changing, manifold, and unstable; and to observe its beginnings and restrain its movements is the highest prudence and a great sign of wisdom. If I have said that the heart of man is a mill driven by perpetual motion, I have not departed from the truth, especially if one should wish to weigh its restlessness exactly. For what else is the human heart than a certain mill, always in motion, grinding something? The human heart is never idle; it never rests without motion, but is always doing something; and just as a mill, empty, consumes itself by its own motion, so the heart of man shamefully wastes away of itself when thought of good does not bind it fast. It is always moved toward some object with the desire of its own love; it always grinds, always acts, always is occupied about something delightful, whether it be good or evil. As the body is not moved without the soul, so the mind of man does not remain fixed in good unless it has continually been restrained by holy exercises. Therefore the wise man said in Ecclesiasticus: “Gladness of heart, this is the life of man, and a treasure without defect of holiness; and the exultation of a man is length of life. Have mercy on your soul, pleasing God, and contain yourself; and gather your heart in his holiness, and drive sadness far from you.” What is the gathering of the heart, if not the diligent guarding of thought? For he gathers his heart in the holiness of the Lord who continually observes, in the fear of God, the movements of his thoughts. And therefore Scripture says: “With all watchfulness keep your heart, because life proceeds from it.” Thoughts take the beginnings of their movements from those things which are offered by the senses; and they wander the more dangerously, the less they are considered from the beginning by the judgment of reason. Therefore whoever desires to be watchful over his thoughts, whoever wishes to gather his heart in the holiness of the Lord, should first most diligently guard his exterior senses and set the bridle of prudence upon each one. Concerning hearing and sight, Scripture thus commands: “Hedge your ears with thorns, and do not listen to a wicked tongue; and make doors for your mouth, and bars for your ears.” “Blessed is the man who stops his ears, lest he hear bloodshed, and shuts his eyes, lest he see evil.” In holy Job also we read thus: “I made a covenant with my eyes, that I would not even think of a virgin.” But against those who through the ministry of the senses have fallen into the pit of sins, the Lord thus bears witness through the prophet Jeremiah: “Because death has climbed in through your windows, it has entered your houses, to destroy the little children outside and the young men from the streets.” Death enters through our windows whenever an iniquitous thought is admitted to the mind through the ministry of sight or hearing. For the house is the conscience, of which Scripture says: “Unless you hold yourself constantly in the fear of the Lord, your house will quickly be overturned,” that is, your conscience. This house is very fragile and is quickly overturned unless it is fortified by the continual exercise of the fear of the Lord. “For unless the Lord has guarded the house, he who guards it keeps watch in vain.” Therefore the house of conscience must be fortified by love of the Lord; the senses also must be restrained most diligently, because it is not enough for one to guard his thoughts if he does not turn his ears and eyes away from the occasion of evil. And so, if you wish to be a prudent guardian of your thoughts and a true gatherer of the heart in the holiness of the Lord, hedge your ears with the thorns of compunction and of the fear of God, lest they hear evil, and turn your eyes away, lest through sight they introduce sin. What it is not lawful for you to covet, do not see with desire; and what it is not expedient to have, do not think about. Many have perished through the ministry of the senses; and those who incautiously proceed to look at external things have shamefully lost the inner goods of their enclosure. He who does not fear danger is certainly already near destruction; and he who presumes on his own virtue hastens swiftly toward the ruin of sin. He who fixes his eye on the flashing of lightning will be blinded for the moment; and he who looks upon the beauty of a woman will not be free from danger. I praise the prudence of that monk who in the midst of crowds is alone, and appoints a censor over his senses, lest it admit anything evil to the lady. He has stationed guards beside the gate, who with sword and club repel those who rush in disorderly. Fear"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0001","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0001"},"text":"On the keeping and origin of thoughts"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0002","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0002"},"text":"The holy [fear?] of the Lord never deserts the mind of a wise man, but, like a strong and watchful fighter always standing at the side of his prince, so it guards the [dwelling?] of the heart. It turns its ears away from all buffoonery of words, and closes its eyes lest they see evil. It always walks according to the twelfth degree of humility, with its gaze fixed on the ground, praying with the prophet to the Lord: “Turn my eyes away, lest they see vanity; in your way give me life, Lord.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0003","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0003"},"text":"Thus I admonish you, brothers: direct your senses in the fear of the Lord, so that you may always be able to keep the dwelling-place of the heart clean and inviolate. Remember the scripture saying: “Be clean, you who bear the vessels of the Lord.” Consider, I beg you, with how great cleanliness and purity of mind you must shine, you who not only by reason of the priestly order bear the vessels of the Lord, but, what is more, are yourselves also vessels of the Lord. For the holy Christ-loving Paul says: “Do you not know that your bodies are members of Christ?” And again he says: “Or do you not know that your members are the temple of the Holy Spirit, who is in you, whom you have from God, and you are not your own?” And elsewhere: “For the temple of God is holy, which you are.” And concerning this same Paul in the Acts of the Apostles the Lord said to Ananias: “Go, because this man is a vessel of election for me.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0004","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0004"},"text":"The monk who exercises the priestly order in the church of God is bound by a twofold reason to the observance of most holy purity. For Christ’s soldier must, because of the vow that he made to God, be pure, holy, and constantly unwearied in good works; and by reason of the priestly ministry, circumspect and most diligently watchful. For it is written: “Cursed is the man who does the work of God negligently.” You are ministers of almighty God, who daily at the altar offer up his Son, whose work is entrusted to your hands; and therefore great purity of mind and body is required in your manner of life."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0005","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0005"},"text":"Therefore, so that chaste purity of mind may remain, it is necessary that the instability of thought be restrained. The senses must be guarded at every time, through which the integrity of the mind is corrupted. For you are dead to the world and have now begun to live for Christ. It is not permitted to you to think anything except what is holy; nor is it fitting for you, ministers of God, to love anything earthly. For he whom you serve, O monks, is God; he to whom you minister, my brothers, is almighty. Live pure, holy, and innocent, because it is not fitting for you to be occupied with the business of the world, you who have been called to the soldiery of God. Let the love of God and purity of heart grow in you with time, so that the longer you live in this world, the holier you may become."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0006","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0006"},"text":"Always turn your sight away from every evil, so that you may be able to remain without failure in good thoughts. Always raise the eyes of your mind to heaven, and do not occupy the sight of the flesh with perishable things. Also always close your hearing against every useless, vain, and foolish speech, and always think with fear on the future judgment of God. Do not pollute your hands with illicit and shameful contact of any things, so that you may be able to offer up the Son of God with a clean body and a pure conscience."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0007","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0007"},"text":"In food and drink it is not for monks to discern flavors, nor is it fitting for Christ’s soldiers to love bodily delights. Nature requires few things, and rustic foods by which it may be nourished; but appetite, unless it is restrained by the command of reason, is carried off to illicit things, through which the simplicity of nature is violated. Flee excess in all things, and observe regular temperance in your manner of living."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0008","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0008"},"text":"Let none of you patiently listen to someone disparaging his brother or speaking ill of his neighbor. Let each one of you restrain his tongue from useless speech, and let a good monk blush to speak ill of Christian people. Let that threat of the Lord in the holy Gospel never depart from your memory, when he says: “Out of the abundance of the heart the mouth speaks. A good man brings forth good things from a good treasure, and an evil man brings forth evil things from an evil treasure. But I say to you that every idle word that men have spoken, they shall render an account of it on the day of judgment.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0009","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0009"},"text":"O sentence greatly to be feared! If an account is demanded for idle speech, what do detraction, buffoonery, and foul speech deserve? Or if a useless word is judged liable to the reason of strict examination, what will he answer who so easily speaks what is evil and pernicious? An idle word is every speech of men that has been uttered without just usefulness, lacking the reason of lawful necessity. Therefore, brothers, consider your words, and let no one speak a word not pertaining to the matter either of just usefulness or of necessary rea-"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0038-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038:p-0010","kind":"paragraph","language":"en","segment":38,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-38","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0038-0010"},"text":"Homily IX. Fol. XXI."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0001:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0039-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0001","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-39","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0039-0001"},"text":"[unclear]. You have heard, then, the fearful sentence of the Lord, and you are not ignorant of the precept of our holy lawgiver, who says in the Rule: \"Buffooneries, idle words, and words that provoke laughter we condemn everywhere to perpetual enclosure, and for such speech we do not permit a disciple to open his mouth.\" Here the holy father Benedict forbade three kinds of words to monks, and condemned them everywhere to perpetual enclosure: namely buffooneries, idle words, and words that provoke laughter."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0002","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-39","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0039-0002"},"text":"But what buffoonery is, interpretation by the grammarian and by us has made clear. For the vice of buffoonery is opposed to urbanity and modesty, and is a kind of wanton jesting, immoderately provoking the laughter of hearers without shame or honesty, by words and gestures that do not accord with reason, do not befit a good man, and are not suitable to a wise man. It is called buffoonery from the buffoon, who follows the houses of the rich, provoking hearers to laughter with wanton and dishonest words and gestures for the sake of reward or alms. And this kind of words the holy father Benedict forbade to monks and utterly condemned, since those who serve God are rightly judged bound always to abstain in his sight from foul and dishonest words."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0003:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0039-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0003","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-39","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0039-0003"},"text":"Between buffoonery and excessive speech this seems to be the difference: the former exceeds reason by reason of dishonesty, the latter by reason of superfluity. The former is foul and dishonest, and superfluous without virtue. Foolish talk is rightly joined to these, since it is forbidden not only to monks but also to all Christians. Hence the holy apostle of Christ says: \"But fornication and all uncleanness or covetousness, let it not even be named among you, as befits saints of God; nor filthiness, nor foolish talk, nor buffoonery, which is not to the purpose, but rather thanksgiving.\" Idle speech is likewise forbidden to all monks, since, as you have heard, it is prohibited by the Lord in the holy Gospel. Words that provoke laughter do not befit Christian men, and much less are they suitable for cloistered men. For the monk, who is dead to the world, is commanded always to think on his last things; but laughter and every insolence of the present life he is ordered everywhere to contemn for the love of God. Laughter is a confused sound declaring the inward joy of the soul with immoderate mirth. Nothing, however, [unclear]"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0004","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-39","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0039-0004"},"text":"On the Guarding and Origin of Thoughts"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0005:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0039-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0005","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-39","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0039-0005"},"text":"[unclear] humility, reverence, and subjection are required, lest anyone seem to speak more than is expedient. From his words a man will be known; he who multiplies utterances in his mouth is foolish in heart. A man's speech is the witness of his conscience: he who loves chastity and innocence of heart, his speeches ought to be chaste and without vanity. For you are ministers of God, brothers of mine; let no vain, useless, or idle speech go out from your mouth, but only that which is good for the edification of hearers, so that it may increase charity in their minds for the illumination of the heart in the knowledge and love of the highest truth. Precious is the tongue of the monk that says nothing at all except holy things; worthy of blessing is the mouth from which nothing is brought forth except what is divine."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0006","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-39","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0039-0006"},"text":"Therefore let each one guard his heart from every wicked thought, since he who is good in heart does not speak an evil word; he who truly loves God does not utter an idle speech. Apply every care and consideration to your thoughts, because there evil must be watched with chief attention, where it takes the beginning of its own processes, so that as soon as it begins to arise it may be cut off at the root. For there is no evil thought so weak that it does not grow with time, if it is nourished by the consent of the thinker. Therefore evil must be conquered at the beginning, while it is still weak, because when delay is interposed, evil gains strength, however small it may seem at first in the heart. A great fire often springs from a small spark; so from a tiny thought a great sin sometimes arises. When a thought gives birth to delight, it is accustomed soon to break out into consent, and consequently even into deed, if it can cast itself headlong."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0039-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039:p-0007","kind":"paragraph","language":"en","segment":39,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-39","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0039-0007"},"text":"But when the will has granted consent through delight to an evil thought for the deed, even if what the soul desires is not brought to completion, nevertheless the sin has already been consummated before God. But what does Scripture say? \"Sin, when it has been consummated, begets death.\" For almighty God looks upon the will of man, whether he wills good or evil. Therefore in the holy Gospel he says: \"Whoever has looked at a woman to lust after her has already committed adultery with her in his heart.\" God is accustomed to reckon the will as the deed, when a man cannot bring into effect what he wished. Therefore again"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0001","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-40","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0040-0001"},"text":"Homily IX. Folio XXII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0002","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-40","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0040-0002"},"text":"... the necessity of sinning is generated. Call it the most harsh dominion of death: here is the uttermost depth of evils. Whoever has once entered this abyss of sins rarely, indeed not easily, rises again to purity of heart without the special grace of God and the very great labor of repentance. By his own will the sinner has fallen into this pit of death; but without God's mercy he will not be able to rise again. Most harsh is the yoke of evil habit; if anyone has once submitted his neck to it, he rarely grows strong again for the former freedom of the spirit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0003","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-40","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0040-0003"},"text":"All these things perverse thought brings about when it is admitted into the mind and, through delight, is changed into consent and deed. For no thought is so small that it does not grow little by little if it is not driven from the mind. Blessed, therefore, is that monk who casts every thought of his upon the Lord; who always and everywhere refuses a place to wicked thoughts; who despises all the perishable riches of the world; who contemns all comforts of the body. He prepares cleanness of heart for his Lord; he loves nothing in this world except the Lord; he orders all his thoughts to the glory of the Savior; and he observes his commandments most diligently."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0004","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-40","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0040-0004"},"text":"What is happier than that monk who presents himself to the world not as a citizen but as a pilgrim? He lives in the world as though he were not in the world; indeed he is greater than the world, for his whole way of life is in heaven. Consider now, therefore, dearest brothers, the brevity of this time, and always remember that you are mortal and soon to pass away. For we have here no abiding city, but we seek the one to come; and since we know that so many thousands of human beings have preceded us through death, let us think how soon we too must necessarily die."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0005","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-40","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0040-0005"},"text":"A time, now indeed brief, but very acceptable, is granted to us, in which we may work the fruits of eternal life. For now is the time for laboring; now is the hour for sowing what is good, because after death each one will receive the reward of his labors, when no further opportunity for laboring is granted. Therefore, my brothers, anticipate this hour of death with holy works, and do not now fail in the sowing of labor, so that in eternal recompense you may be able to rejoice without end. Let no day pass in which each one of you has not become better and has not added something new to the good works he has already sent ahead. Always think upon the value of the future harvest, and no greatness of labor will terrify you."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0006","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-40","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0040-0006"},"text":"On the Daily Struggle of Temptation: Homily Ten."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0007","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-40","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0040-0007"},"text":"In yesterday's sermon, dearest brothers, I admonished your Charity to resist the beginnings of evil thoughts, and to prepare yourselves with all your strength, by good and holy works, for the prize of future reward. But since, as Scripture bears witness, the life of man upon earth is a temptation, I have considered it necessary to discourse in your hearing, as much as the Lord shall grant, on this very matter, so that, forewarned, you may be able to fight more strongly against the invisible adversary."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0040-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0008","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-40","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0040-0008"},"text":"You are not ignorant of the words of the wise man, who says in Ecclesiasticus: “Son, when you come to the service of God, stand in justice and in fear, and prepare your soul for temptation.” Let no one think himself free from temptation, brothers, as long as we walk in this mortal way of life; but the more each one has advanced in the fear of God, the more cautiously he should know that he must live. For holy Pope Gregory says: “The more our enemy sees that he is being rebelled against, the more fully he strives to attack.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0009:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0040-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040:p-0009","kind":"paragraph","language":"en","segment":40,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-40","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0040-0009"},"text":"You, O men, the more fully you advance in the spiritual way of life, the more attentively must you keep watch against the adversary of your salvation. For, as Saint John Chrysostom says, our adversary never sleeps, but always keeps watch for the destruction of the human race; none of us can resist him except one who has learned at all times to keep watch in the fear of the Lord. And Saint Leo of the city of Rome says in a certain sermon: “The ancient enemy does not cease everywhere to set out the snares of temptations, so that in whatever way he may be able, by corrupting, to blacken the faith of believers. For he knows into whom to cast the enticements of the flesh, into whom to pour the poison of envy, to whom to apply the incitements of lust. He knows whom to disturb with sorrow, whom to deceive with joy, whom to oppress with fear, whom to sedu[unclear]”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0041-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041:p-0001","kind":"paragraph","language":"en","segment":41,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-41","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0041-0001"},"text":"On the Daily Struggle of Temptation."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041:p-0002:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0041-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041:p-0002","kind":"paragraph","language":"en","segment":41,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-41","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0041-0002"},"text":"[unclear]. He examines the conduct of all; he searches out the affections of all. There he seeks grounds for doing harm, wherever he has seen anyone more diligently occupied. There are no works of virtue without the trial of temptations; no faith without disturbances; no struggle without an enemy; no victory without an encounter. Hence Saint James the Apostle says in his epistle: Blessed is the man who endures temptation, for when he has been proved he will receive the crown of life, which God has promised to those who love him. Hence again Scripture says: The furnace tests the vessels of the potter, and the temptation of tribulation tests just men. But lest anyone should think that the devil is permitted to tempt human beings as much as he wishes, Saint [Christophilus?] cries out: But God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make a way out, so that you may be able to endure it. And Saint Augustine says: The devil is permitted to tempt only so much as is profitable for you, so that you may be exercised, so that you may be proved, so that you, who did not know yourself, may be discovered by yourself. For the devil can, with God’s permission, stir up the impulse of temptation; but it lies in your own most free power whether you wish to give or deny consent to the tempter. Hence, when he tempted the Son of God in the desert, he did not drive him on, did not touch him, did not compel him, but only said: Cast yourself down, so that you may understand that he cannot conquer except one who is willing. Therefore the divine [Christian?] chief apostle said: Resist the devil, and he will flee from you. For the devil can suggest evil; he cannot compel, nor overcome unless you consent. Our life, as Saint Augustine bears witness, in this pilgrimage cannot be without sin and temptation, because our progress is increased through temptations; nor does anyone become known to himself unless he is tempted; nor can he be crowned unless he has conquered; nor can he conquer unless he has struggled; nor can he struggle unless he has had an enemy and temptations. For Scripture says: He who has not been tempted, what does he know? For no one will be crowned except one who has struggled lawfully."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0041-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041:p-0003","kind":"paragraph","language":"en","segment":41,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-41","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0041-0003"},"text":"Therefore, coming to the service of God, dearest brothers, stand in justice and fear; and as long as you can be conquered by the adversary and subjected to him, do not glory in security. Always keep watch, always be afraid, because the enemy with whom you are engaged in struggle never sleeps, does not rest, does not cease from persecution, always lying in wait for you, and is never wearied. But if at some time he has been overcome, he at once rises up to a new struggle, nor does he desist from attacking the good until, defeated, he utterly succumbs, or else surely conquers those who struggle against him by troublesome perseverance. Hence Saint Pope Gregory also says: When the ancient enemy sees that he is succumbing in the first struggle, he renews other wars of temptations. The crafty adversary of the human race observes the conduct of each and every person, and those things to which they are nearer by vice he places before the face of the heart, and he uses great force to overthrow the state of the mind."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041:p-0004:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0041-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041:p-0004","kind":"paragraph","language":"en","segment":41,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-41","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0041-0004"},"text":"Stand firmly rooted in the fear of the Lord; you will easily overcome all the temptations of the enemy. For it is written in the book of Proverbs: In the fear of the Lord is confidence of strength. And again: By mercy and faith sins are purged; but through the fear of the Lord everyone turns away from evil. In Ecclesiasticus, moreover, the wise man said: The fear of the Lord drives out sin. For one who is without fear will not be able to be justified; for the wrath of his animosity overturns him. Therefore, by Solomon’s testimony, that man is called blessed who is always fearful; but he who is hard of heart will fall into evil. Prepare your souls also, through zeal for holy conduct, for temptation, so that when it comes you may be able to resist and stand the stronger for it. For you will easily overcome the devil if, thus prepared, you always approach to do battle. Behold, your adversary, like a roaring lion, goes about seeking whom he may devour; and you must resist him in the faith of our Lord Jesus if you desire to obtain victory. Here no place for flight is granted; no brief respite of security is allowed to those who fight; rather, it is necessary that you engage in combat. [unclear] by this condition we human beings have been made, that, having overcome the allurements of the flesh, we ought to become equal to the holy angels. Struggles are never lacking for monks, because as long as we live in the flesh, we are necessarily exposed to temptations. For Scripture says: Many are the tribulations of the just, and from all these the Lord will deliver them. But in all our temptations [remember] that saying of Isaiah the prophet"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0042-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042:p-0001","kind":"paragraph","language":"en","segment":42,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-42","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0042-0001"},"text":"let us diligently call to mind the one who says: “You who have been weaned from milk, who have been drawn away from the breast, expect tribulation upon tribulation, hope upon hope; yet a little while, because of the wickedness of lips, because of a malignant tongue.” Those weaned and drawn away from the breast are men advanced in age, whose part it is to undergo tribulation upon tribulation for God’s sake, so that they may deserve to carry back hope upon hope, as sacred Scripture says: “But we also glory in our tribulations, knowing that tribulation works patience, and patience proof, and proof hope. And hope does not confound, because the charity of God has been poured forth in our hearts by the Holy Spirit who has been given to us.” For through many tribulations we must enter into the kingdom of God. Indeed, through temptations we become known to ourselves, and we discover whether we truly fear God. Hence the Lord speaks through Moses to the people, saying: “The Lord your God tests you, that he may know whether you love him with all your heart and with all your soul.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0042-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042:p-0002","kind":"paragraph","language":"en","segment":42,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-42","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0042-0002"},"text":"This world, dearest brothers, is to be compared to a furnace, in which the fire of temptation and adversity continually burns, through which we must necessarily pass. In this furnace of tribulation, straw is burned up, but gold and silver are cleansed from every stain. Straw is turned into ash; gold is reserved for the ornament and adornment of the royal palace. The furnace, I say, is the world; the fire is temptation or tribulation; the gold is righteous men; the straw is the unrighteous and sinners; the craftsman who purifies the gold is almighty God himself, who favors our progress and cooperates by grace toward the merit of virtue. Therefore let us do what God wills; what he imposes, let us patiently bear for love of him, since, as holy [Christophilus?] says, “the sufferings of this present time are not worthy to be compared with the glory to come, which shall be revealed in us.” Hence Saint Jerome says: “Who would not wish to be troubled? Who would not desire to be cursed, so as to gain praise by the voice of Christ and to be rewarded with an abundant heavenly recompense? Would that, for the name and righteousness of my Lord, the whole crowd of unbelievers would persecute and trouble me. Would that this whole world would rise up to my reproach, if only I might deserve to be praised by Christ and to hasten to the reward of his promise.” And the wise man says in Ecclesiasticus: “The furnace tests the potter’s vessels, and the temptation of tribulation tests righteous men.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0042-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042:p-0003","kind":"paragraph","language":"en","segment":42,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-42","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0042-0003"},"text":"Therefore, whoever among you, my brothers, desires to reach the kingdom of heaven, whoever takes care above all things to please God, let him learn gladly to undergo, for love of him, the tribulations of temptations, and joyfully to endure whatever adversity may occur. For there is none of us who does not need daily cleansing; none who does not offend almost at every moment. If, therefore, we love our own salvation, if we demand that our offenses be forgiven us and that we be cleansed from every stain of the heart, let us patiently endure whatever adversity befalls us, since the evils of tribulation, which the soul patiently tolerates for love of God, purify it more than the good works that it performs of its own accord here in this world."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042:p-0004:annotation-002"],"chapter_id":"ch-37","html_id":"p-en-0042-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042:p-0004","kind":"paragraph","language":"en","segment":42,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-42","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0042-0004"},"text":"A great occasion for suffering has been left to us in this place, where want heavily oppresses us, poverty weighs us down, and the debt of another’s [unclear] also constrains us. What adversity do we not experience in this monastery? What storms and tempests do we not suffer, brothers? By what inconveniences are we not harassed? How desolate all the goods of this monastery were when, fifteen years ago, regular observance was introduced, none of you can fail to know. But the tribulation of common want rages more heavily against me, since I must provide you with the necessities of life, and often I do not well know from what source I may pay. Yet your patience consoles my spirit, and the hope that you humble ones have conceived in the Lord Savior, so that I do not doubt that his mercy will come in time; and I hear him saying to me through Isaiah the prophet: “Behold, I have refined you, but not as silver; I have chosen you in the furnace of poverty.” Gladly, then, I shall have patience in the poverty that, God thus ordaining, we now suffer, so that after death we may deserve to come to the riches of eternity. For the more in this pilgrimage of ours we have been afflicted by persecutions, poverty, want, labors, and tribulations, the greater rewards we shall obtain, the Lord granting them, in the future recompense of the righteous. It is fitting, therefore, my brothers, to tolerate patiently whatever almighty God has foreordained for [unclear], since, as the divine pope Gregory says, confidence in almighty God is then certain"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0043-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0001","kind":"paragraph","language":"en","segment":43,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-43","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0043-0001"},"text":"On the Daily Contest of Temptation."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0002:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0043-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0002","kind":"paragraph","language":"en","segment":43,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-43","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0043-0002"},"text":"[unclear]: when adversity is added to a good work, and in this world the scourge of God is received with joy, so that a fairer reward may be kept in the future recompense of the saints."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0043-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0003","kind":"paragraph","language":"en","segment":43,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-43","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0043-0003"},"text":"Again he also says: From the hope of an everlasting inheritance they take joy, whom the adversity of temporal life humbles; for if divine dispensation did not perceive that they were to be saved forever, it would not thus restrain them, to be instructed, under the rule of discipline. When afflicted we lose earthly things; but, humbly enduring affliction, we multiply heavenly goods for ourselves. For the present life is a road, by which we hasten toward our fatherland; and therefore we are often touched in it by disturbances, lest we think this is our fatherland."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0004:annotation-002"],"chapter_id":"ch-37","html_id":"p-en-0043-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0004","kind":"paragraph","language":"en","segment":43,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-43","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0043-0004"},"text":"Let the monk therefore rejoice in his adversity; let him be glad when tempted, he to whom the world has been crucified. Let him trust that he belongs to the fellowship of God, who with a pure conscience always works good and receives the contrary in tribulation. For it is the truest sign of divine mercy if a Christian person is struck in this world by various adversities, while serving God with a pure conscience and living in true humility without offense. For the merciful God often strikes in various ways in this world those whom he loves, for whom he has prepared eternal rewards in heaven. But some, knowing that they are able to sin greatly, he forestalls with bodily weakness lest they sin, and in mercy scourges them for their salvation, perceiving that it is more useful for their souls [unclear] the riches of the world and [unclear]; and the unexpected enemy struck him the more heavily because long use of quiet had found him negligent."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0043-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0005","kind":"paragraph","language":"en","segment":43,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-43","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0043-0005"},"text":"Whence holy Pope Gregory again says: Their own prosperity has laid many low more badly; long-lasting peace had rendered many conquered. By a certain moderation of heavenly dispensation they rejoice that they are exercised even by temptations, because they guard the received glory of virtues so much the more robustly as, shaken by the assault of temptation, they more humbly recognize their own weakness. The way of tribulation is a short road to Christ, and he is found more quickly than in tranquillity in the heart."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0043-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0006","kind":"paragraph","language":"en","segment":43,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-43","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0043-0006"},"text":"For Saint Ambrose says: There are many who seek Christ in leisure and do not find him; and there are those who seek him in persecutions and quickly find him. In the dangers of his faithful he is present, as he speaks in the psalm concerning the just man, saying: I am with him in tribulation; I will rescue him and glorify him. Let purity of conscience be guarded in adversity; let the unviolated integrity of life always be preserved, and whatever adversities there may be will undoubtedly be for us unto the merit of salvation. The ancient enemy can overthrow no one by fighting, unless he has first found him to have fallen away from himself. He seeks out the soldier who is sluggish in leisure and careless, and most easily lays low the one whom he has found stripped of arms."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0043-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0007","kind":"paragraph","language":"en","segment":43,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-43","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0043-0007"},"text":"Therefore, my brothers, always keep watch in holy prayers; always persist in good works, so that whenever the tempter approaches, he may never find you idle. Remember the words of our Savior Jesus Christ, saying in the holy Gospel: Let your loins be girded and lamps burning in your hands; and you be like men awaiting their lord, when he returns from the wedding, so that when he comes and knocks, they may open to him at once. He keeps watch who, standing firm in the fear of the Lord, never sleeps through sluggishness of mind. He keeps watch who preserves his soul, by the indefatigable constancy of a holy purpose, against any adversities whatever of this world. He keeps watch, whoever does not cease to make daily progress in the love of the Lord. He carries a lamp in his hands, whoever adorns the purpose of holiness with fitting works. He also holds a lamp in his hands, whoever, purified in mind and body, shines for his neighbor by works of holy devotion."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0043-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043:p-0008","kind":"paragraph","language":"en","segment":43,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-43","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0043-0008"},"text":"Hence the holy lover of Christ, Paul, says in the epistle: I beseech you, dearest ones, by the mercy of God, that you present your bodies as a living sacrifice, holy, pleasing to God. He who chastises his body through the pursuits of holy abstinence and reduces it to servitude to the spirit has consecrated a living sacrifice to the Lord. Whoever, moreover, has now learned to preserve his body clean and pure from every pollution of sin has undoubtedly sacrificed a holy victim to the Lord. But whoever perseveres in the purpose of holiness unto the end has without doubt offered a pleasing sacrifice."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0044-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044:p-0001","kind":"paragraph","language":"en","segment":44,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-44","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0044-0001"},"text":"Homily X"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0044-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044:p-0002","kind":"paragraph","language":"en","segment":44,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-44","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0044-0002"},"text":"But we gird these about ourselves when we keep ourselves pure and unspotted from every form of lust, in body and in mind. The virtue of holy chastity is of great merit before God, and, because of the greatness of the struggle, is to be granted with a special reward in the recompense of the just, as the Lord says through the prophet Isaiah: “Thus says the Lord to the eunuchs: Those who keep my sabbaths, and choose the things that I have willed, and hold fast my covenant: I will give them in my house and within my walls a place and a name better than sons and daughters. I will give them an everlasting name, which shall not perish.” And concerning these the Lord says in the holy Gospel: “For there are eunuchs who were so born from their mother’s womb; and there are eunuchs who were made so by men; and there are eunuchs who have castrated themselves for the sake of the kingdom of heaven. He who is able to receive it, let him receive it.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0044-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044:p-0003","kind":"paragraph","language":"en","segment":44,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-44","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0044-0003"},"text":"But why did he say, “He who is able to receive it, let him receive it”? I think that this statement about eunuchs who castrate themselves for love of the kingdom of heaven is not to be referred to the cutting off of the genital members, as many, thinking so, have strayed from the truth of the Gospel, but rather to the rule of the mind, by which chastity, conceived from love of Christ, is preserved whole. For those castrate themselves for the kingdom of God who, for love of God, keep true chastity of mind and body inviolate. And just as no one is easily castrated in the body without the torment of great pain, so no one can attain to the perfection of chastity without the greatest zeal for labor. And certainly no one is chaste by his own strength, no one modest by his own merits. It is God who gives the good will; it is he also who joins virtue to the will, so that it may have power. But because it does not belong to many to live chastely, he leaves each person to his own judgment, saying: “He who is able to receive it, let him receive it.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0044-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044:p-0004","kind":"paragraph","language":"en","segment":44,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-44","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0044-0004"},"text":"The cutting off of members does not make the mind chaste, since the root of lust is within and cannot be removed by the amputation of the private parts. But if the mind is chaste and whole, it will easily restrain the insolence of the members. For nothing is stronger than the mind of a human being who, with a pure heart, sweetly loves God above all things. Consider now, dearest brothers, the future rewards of beauty, and the labor of chastity will not weigh upon you. For the great rewards of high estate are reached by the strenuous perseverance of labor. Therefore whoever flees the labor of the contest will never arrive at the renown of honor. Brief now is the time in which we labor, resisting the devil; but very soon the eternal time will come, in which, reigning without end, we shall rejoice with Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0044-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044:p-0005","kind":"paragraph","language":"en","segment":44,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-44","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0044-0005"},"text":"Let the body be chastened by discreet abstinence, lest it kick back against the rule of the mind; let the concupiscence of the flesh be broken by holy exercises, so that it may always obey the counsels of reason. If at any time it begins to strike the mind with wanton impulses, let it also be restrained with blows, because it is better that the back be humbled by the bruise of stripes than that the wantonness of the flesh should cast the soul down into hell. For Scripture says: “He who delicately nourishes his servant from childhood will afterward feel him to be rebellious.” The flesh is the servant of the mind, and it ought always to obey the rule of reason. But if the flesh has been nourished too licentiously, having now grown accustomed to pleasures, it will refuse to bear the rule of the spirit. For a servant is made rebellious against his master whenever, through habit, he is delicately nourished by him. It is difficult, however, to bring a rebellious and defiant servant back to humble obedience after he has long been accustomed to kick back. For it is written: “A servant cannot be instructed by words, because he understands what you say and disdains to answer.” Therefore the wise man says in Ecclesiasticus: “Fodder and rod and burden for the ass; bread and discipline and work for the servant. He works under discipline and seeks to rest; loosen your hand for him and he seeks freedom. Yoke and thong bend a hard neck, and continual labors bow down a servant.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0044-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044:p-0006","kind":"paragraph","language":"en","segment":44,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-44","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0044-0006"},"text":"If we begin to borrow these testimonies of the Scriptures from the literal sense for the moral sense, we shall find that all the things said about the servant and the ass fit very rightly with the sluggish and delicate flesh. For truly the flesh is the servant of the soul, and it is always raised up against its mistress unless it is wearied every day by discipline and work. For he who at all times treats it delicately in idleness and pleasures will necessarily find it rebellious against spiritual things, because when the flesh is lifted up in pride, the spirit, languishing in idleness and lukewarm, is weakened. Therefore unless, O brother monk, you continually humble this servant of yours, namely the flesh, through work and abstinence; unless, against its unlawful motions,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0045-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045:p-0001","kind":"paragraph","language":"en","segment":45,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-45","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0045-0001"},"text":"…[unless?] you have imposed upon it the [bridle?] of continence and sobriety, with it going before you will go wholly into the abyss. For we know, as the holy Apostle says, that the flesh lusts against the spirit, and unless by the spirit we have mortified the works of the flesh, we shall die in its corruption. Nothing hurls the soul more deeply into the pit of sin than the insolence of the flesh, which, when it is permitted to live by its own will, struggles against its lord like a rebellious servant. Unhappy flesh, you who by the desire of vanity hurl down the soul: it will not pass unpunished for you if, at your prompting, it commits any evil, since God will judge both. Woe to you when it has sinned with you, because when Adam, as a transgressor of the commandments, is expelled from paradise, Eve, the instigator of evils, necessarily accompanies the wretched man."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045:p-0002:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0045-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045:p-0002","kind":"paragraph","language":"en","segment":45,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-45","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0045-0002"},"text":"Be in agreement with the spirit, O flesh, because the Apostle says: “Those who are Christ’s have crucified their flesh with its vices and desires.” And you, O men and brothers, who profess the warfare of Christ, who have voluntarily sworn yourselves to the law of monastic life, who have promised to imitate the footsteps of the Savior: attend to your calling, so that you may walk cautiously, not as the unwise who are driven by every wind, but as true lovers of Jesus Christ, who by the spirit have mortified the deeds of the flesh. You, I say, my most beloved fellow-soldiers, be always watchful in good works, mortifying for the love of Christ our bodies which are upon the earth, constant in fasts and prayers, and continually occupied in meditation on the divine Scriptures. Always stretch yourselves toward the things ahead; daily renew the fervor of your holy purpose with fresh zeal. Flee idleness and all sloth, and [unclear] diligently how brief the time of this life is; and the devil, however fiercely he may rage, is overcome as soon as you have invoked Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0045-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045:p-0003","kind":"paragraph","language":"en","segment":45,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-45","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0045-0003"},"text":"Remember the words of our Lord and Savior Jesus Christ, saying in the holy Gospel: “Whoever wishes to come after me, let him deny himself and take up his cross daily and follow me.” And what is our cross, my brothers, if not a life full of temptations and adversities, and the burden of regular discipline under which we are wearied day and night? But let us gather our hearts, dearest brothers, and gladly endure for the love of God whatever he has wished us to endure, so that at his judgment we may deserve to say: “We have passed through fire and water, and you have brought us into refreshment.” O how glorious a reward is laid up in the kingdom of heaven for the servants of God, who, contending now in this brief racecourse, are wearied for love of him. Eye has not seen, nor ear heard, nor has it entered into the heart of man, the immensity of that good which almighty God has prepared in eternal happiness for those who love him, to remain without end forever. The highest happiness of this good is acquired by humility; it is possessed by purity of heart and by the fervor of divine love."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0045-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045:p-0004","kind":"paragraph","language":"en","segment":45,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-45","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0045-0004"},"text":"Let us hasten there, dearest brothers; let us run there with as great devotion of mind as we can, where the spirit is joined to its creator through the enjoyment of sweetness, where the intellect will be perfected in the knowledge of the highest good, which is God. There is the joy of everlasting happiness, which is not diminished; there is gladness which is not brought to an end; there is the perpetual rest from all labors; there is the glorious reward for tribulations and injuries suffered for Christ. Whatever good we now do, there without doubt we shall find laid up; whatever adversity we have patiently endured for the love of Christ, there we shall receive it repaid with a most abundant reward."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0045-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045:p-0005","kind":"paragraph","language":"en","segment":45,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-45","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0045-0005"},"text":"O monk, monk, you who spend fruitlessly the time mercifully granted to you by the Lord God for doing good: what will you reap, or what reward will you receive in that terrible hour, you who are now so sluggish and unwilling to sow? Have you not read what is written about the labors of the saints? “Going, they went and wept, casting their seeds; but coming, they shall come with exultation, carrying their sheaves.” Now is the time to work the field of your heart, O monk; now is the hour to sow good seed with the blessing of cheerfulness, because he who now sows sparingly will also reap sparingly in that repayment of future reward. Now one must labor and never cease from good work, since whatever we have done here now, there without doubt we shall receive. Therefore, if there is any faithful monk among you, if anyone is a zealous lover of his own salvation, let him always think upon the hour of future reward, which no one can escape; let him always prepare himself to render the account of his stewardship. Let no day ever pass on which he has not done some particular good work which he may send ahead for future recompense."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0046-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046:p-0001","kind":"paragraph","language":"en","segment":46,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-46","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0046-0001"},"text":"Homily XI. Fol. XXV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0046-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046:p-0002","kind":"paragraph","language":"en","segment":46,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-46","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0046-0002"},"text":"Let him consider that he has spent uselessly the day on which he has not sent ahead a good work for which he may expect reward. Let the good monk at all times strive to cultivate the field of his heart, and utterly to root out, as far as he can, all thorns and thistles of evil affections. Let him learn to keep the Lord Jesus above all things with a pure mind and the greatest diligence. Let him sow in the tears of devotion and constancy what he may reap with all the saints in exultation. Let the continual difficulty of laboring not deter the mind; let the hard struggle of the flesh not break the spirit, since he who labors little gathers little fruit at harvest, and he who now sows much in tears for the love of Christ brings back most abundant fruit on that day. For [this?], brothers, is the destination of our journey which we undertake in the present pilgrimage: that, purified by continual exercise of labors and adversities, we may depart from here clean and pure to our homeland."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0046-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046:p-0003","kind":"paragraph","language":"en","segment":46,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-46","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0046-0003"},"text":"On Avoiding the Company of the Wicked: The Eleventh Homily."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0046-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046:p-0004","kind":"paragraph","language":"en","segment":46,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-46","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0046-0004"},"text":"The company of the wicked has drawn many back from the way of our Lord and Savior Jesus Christ. Therefore, my most beloved brothers, we do not cease to admonish you to walk in the way of the Lord with the good and holy, by whose instruction and example you may daily become better. For, as the holy apostle of Christ says, imitating the iambic verse of a certain Greek, Menander: evil conversations corrupt good morals. He does not truly desire to be good whom the conduct of the wicked delights. For no one speaks wicked things unless he is first found corrupted and depraved in his own heart against the purity of the evangelical tradition. As each person is, and as are the things he turns over and performs in the secrecy of his heart by ruminating and thinking, such speech more frequently proceeds from his mouth. For the speech of the speaker is the truest witness of the heart, as our Lord and Savior says in the holy Gospel: out of the abundance of the heart the mouth speaks. For a good man brings forth good things from the treasure of his heart, and an evil man likewise brings forth evil things. Since, therefore, he who speaks evil is not good, we must beware of all who use depraved, scurrilous, and pernicious words; in their speech certain shameful things often resound, while words of holiness are heard either never or very rarely. Shameful speech is the sign of an immodest heart, even if deeds do not follow."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0046-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046:p-0005","kind":"paragraph","language":"en","segment":46,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-46","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0046-0005"},"text":"You, therefore, my dearest brothers, who promised according to the rule and the ecclesiastical statutes of the holy fathers to preserve until death, not only in deed, chastity and every kind of purity by a profession both implicit and express, but who ought also to be far removed from every unclean thought: flee the company of wicked men. And he who has fellowship with the proud will put on pride. Hence Saint Pope Gregory says: the weak ought to avoid the society of the wicked, lest they delight to imitate the evils that they frequently behold and cannot correct. And Saint John the bishop says: if a good man is joined to an evil man, either they are made equals, or they are soon separated from each other. For friendships either seek equals or make them. For the nature of things is such that whenever a good man is joined to an evil man, the evil man is not made better by the good, but the good man is contaminated by the evil. For diversity of things can never have concord, and wicked society tempts many."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0046-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046:p-0006","kind":"paragraph","language":"en","segment":46,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-46","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0046-0006"},"text":"There are among you certain brothers, I say it groaning, men professed to regular discipline but very forgetful of it: to them the cell is a prison, the choir a siege, prayer nausea, silence a punishment, the reading of the Scriptures disgust. The love of God either never or rarely raises upward the hearts of those whose whole way of life consists in lower things. Whenever I happen to be absent, they immediately come together among themselves; not about Christ, nor about the sweetness of the heavenly kingdom, nor about the integrity of regular observance, but a long discourse is brought forth about the vain and useless affairs of this world; and concerning things about which it is not lawful for a monk to think, they involve themselves in conversation with tales and the wars of kings. But whatever I speak to these men, whatever I say, whatever penance I impose, nothing"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0047-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047:p-0001","kind":"paragraph","language":"en","segment":47,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-47","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0047-0001"},"text":"On Fleeing the Company of the Wicked."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0047-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047:p-0002","kind":"paragraph","language":"en","segment":47,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-47","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0047-0002"},"text":"...makes progress: those whom evil custom corrupted from the beginning of their training. Nothing, moreover, is worse than evil custom. For the monk who is negligent as a novice and young man passes all the days of his life in sluggishness and idleness. For Scripture says: “A young man walking according to his own way, even when he has grown old, will not depart from it.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0047-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047:p-0003","kind":"paragraph","language":"en","segment":47,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-47","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0047-0003"},"text":"Therefore I say to you, venerable elders; I beg you, I admonish you, and by the mercy of God I ask you with all the insistence I can: so live from now on, so conduct yourselves, so walk, that your habits may accord with the years of old age, and that you who have already advanced far into old age may provide the younger men with an example of holiness for imitation. Without doubt there is ascribed to you whatever is found lacking in the habits of the younger men. For you ought to go before the younger men in all holiness, in word and in deed; you are commanded to show them an example of all perfection, so that, when they behold in you the perfect works of all virtues, stirred as if by a certain impulse of shame, they may be roused to imitation of your holiness. For the habits of elders provide the younger with an example of living, as is said in the proverb: what the old men have sung, this the young have learned."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0047-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047:p-0004","kind":"paragraph","language":"en","segment":47,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-47","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0047-0004"},"text":"But you younger men, show reverence with humility to the elders, considering their grey hair; and those whom you know to be more fervent in the observance of regular discipline, rejoice to have them as instructors by their company. Beware of those who either walk restlessly or observe the purity of regular discipline rather negligently. Not all who are called elders are worthy of the imitation of the younger; nor do years make a monk venerable, but habits established in the love of God with prudence make him worthy of reverence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0047-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047:p-0005","kind":"paragraph","language":"en","segment":47,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-47","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0047-0005"},"text":"Therefore, whoever among you, dearest brothers, desires to be a true lover of God, whoever desires to make progress in the holy monastic way of life which he professes, let him always flee the company of undisciplined brothers, and let him seek comrades in arms who consent with his own purpose toward the good. For the prophet says in the psalm: “With the holy you will be holy, and with the innocent man you will be innocent, and with the chosen you will be chosen, and with the perverse you will be perverted.” For evil fellowship has harmed many, and he who delights to dwell with the reprobate will not be free from the contagion of sin."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0047-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047:p-0006","kind":"paragraph","language":"en","segment":47,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-47","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0047-0006"},"text":"Indeed everyone who keeps company with evil and reprobate men must necessarily have his integrity somewhat spoiled by their perversity. For either he will love them and, made like them, will become evil; or he will hate them and will be the enemy of many, and for that reason necessarily restless. But if, overcome by the multitude of the wicked, he has once begun to delight in their company, then he too has already been corrupted, and little by little he will be corrupted still more. But if he has detested the works of the evil, he will labor under a grave distress of mind; and his desire for progressing to what is better will be so much slower in him, the more he is disturbed by the company of the perverse."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0047-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047:p-0007","kind":"paragraph","language":"en","segment":47,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-47","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0047-0007"},"text":"Yet I give thanks to almighty God for you, because, even if not all of you are fervent in charity as I would wish, nevertheless, as I trust, you all live far removed from great sins and from the rashness of pride. And the exhortations and fatherly admonitions which I give you, as I am bound to do daily, you receive gladly, although you do not yet all display them perfectly in practice. But I hope in the Lord Jesus that he will perfect in you the good which he has begun, so that my joy may be fulfilled, and I may see you all, with one zeal, one purpose, and one flame of holy fervor burning, delighting and exercising yourselves in the workshop of divine love."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0047-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047:p-0008","kind":"paragraph","language":"en","segment":47,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-47","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0047-0008"},"text":"But because some of you defer this desire of mine, not yet taking up the spirit of fuller amendment which I desire, I am compelled by just necessity to admonish those who are making progress, that, rising up with a manly spirit, they flee the private and harmful associations of the lukewarm. For as yet the fire of divine love is small in their hearts; as yet the newly kindled and weak flame of holy fervor burns, and unless it is fostered by daily increases it will easily suffer loss. For that reason again and again I admonish you: if you find any opposed, by deed or speech, to the beginnings of inward love, avoid them as a pestilential poison. For just as water extinguishes the fire on which it is poured, so the holy purpose of novices is violated by the examples of the lukewarm. Beware of taking part in the conversations of those whom you see to be negligent in the observance of the commandments of God and of monastic purity, because, since they are driven by passions"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0048-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0001","kind":"paragraph","language":"en","segment":48,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-48","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0048-0001"},"text":"Homily XI."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0002:annotation-001"],"chapter_id":"ch-37","html_id":"p-en-0048-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0002","kind":"paragraph","language":"en","segment":48,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-48","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0048-0002"},"text":"...with the carnal: out of the abundance of the heart they speak nothing but vain and carnal things. For the wicked conversations of old men corrupt the good morals of the young. All their pursuits are vain, and their speeches useless, indeed pestilential, since, being carnally minded, they have not known the exercises of divine love. Indeed, just as one sick sheep gradually corrupts the whole sheepfold, so one slothful and perverse monk in a congregation often becomes the cause of many transgressions. As Saint [Christophilus?] bears witness, a little leaven corrupts with its odor the whole mass of flour with which it is mixed; so young monks, and [unclear], who associate with lukewarm and slothful elders, are imbued with their depraved habits and thereafter are never restored to the integrity of holy fervor. Therefore I say to you elders: be, by good works and chaste and always modest speech, a model of life for the young, so that whenever they are corrected for their offenses, they may not defend themselves by the examples of the elders. For it is most shameful that elders should be guilty in those things for which the younger are deservedly reproved. Live, I pray, old men, in such a way that in your presence the younger may presume neither to say nor to do anything that seems blameworthy."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0048-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0003","kind":"paragraph","language":"en","segment":48,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-48","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0048-0003"},"text":"Let them fear you as judges of evils, not as acting the part of patrons, since as many as sin by your example are reckoned to have perished by your teaching. Let no one among you become lukewarm or negligent, since desires kill the lazy man, and the vanity of all things destroys the idle monk. Let there be among you no talkative man, no wandering monk, no roving idler, murmuring and restless, since whoever delights in such pursuits both ruins himself by evil conduct and kills his brother by his examples. Let there be among you no mocker of the simple, no despiser of the humble, nor any rash censurer, since he who is quick to mock will be consumed in his foolishness and will not be glorious. He opens his mouth against the humble, is always seeking quarrels, and rejoices that he is talkative about the deeds of others."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0048-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0004","kind":"paragraph","language":"en","segment":48,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-48","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0048-0004"},"text":"He will not prosper in his counsel; and if he is raised to some honor, he will quickly fall into the depth. His pride is hateful to God, since, although he is stupid and foolish, he boasts that he is learned and wise. Soon his foolishness will be laid bare, and a grievous destruction will seize him."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0048-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0005","kind":"paragraph","language":"en","segment":48,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-48","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0048-0005"},"text":"Folio XXVI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0048-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0006","kind":"paragraph","language":"en","segment":48,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-48","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0048-0006"},"text":"His heart meditates folly, and there is no peace around him. He will be hateful to those near him and to his neighbors, and no faithful friend will accompany him. He leads his life in hypocrisy, having assumed a pretense of dissimulation, and by his foolishness he will draw many into aversion. He hates peace and loves discord; he will be caught in the sloth of his mind, and there will be no one to grieve with him. He will be crushed by a double affliction, because he did not permit peace to those who had it. The devil has made a nest in his tongue, and Satan has fixed his dwelling in his mind. Therefore there is no love of the brethren in his heart, since he sows discord between the shepherd and the sheep. He boasts that he is a friend of God and accepts no one as his equal in regular observance, but he does not understand humility, the greatest ornament of a monk."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-37","html_id":"p-en-0048-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0007","kind":"paragraph","language":"en","segment":48,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-48","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0048-0007"},"text":"He does not open his mouth for words of spiritual edification, and from his heart nothing but vanity proceeds. All day long, dissolved in mind and wandering in body, he runs about in the monastery; he gives himself to useless and utterly idle speech; he thinks nothing of the salvation of his soul; he cares for his belly as God. Guard your mind from his speech, and do not set your foot in the way of his words."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0008:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0008:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0008:annotation-003"],"chapter_id":"ch-37","html_id":"p-en-0048-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048:p-0008","kind":"paragraph","language":"en","segment":48,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-48","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0048-0008"},"text":"Whoever desires to show himself a monk and minister of God, whoever truly loves the Lord Jesus with his whole heart, be cautious and watchful in all your works, and always flee the companionship of those in whose life nothing of heavenly doctrine is seen. Be the companion of humble monks seeking perfection and [unclear], who yields, shaken, to every wind; but strengthen your soul in a good purpose [unclear] to love, or be deceived by the counsel of the depraved. For it is best that the heart be established by grace; and the one who instructs by example toward the good, love and venerate as a father. Have no commerce of familiarity with a restless brother, lest at some time, strengthened by his depraved example, you fall into the rebellion of the proud. Let no angry and murmuring monk full of [unclear] be at your side; and with him who"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0049-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0001","kind":"paragraph","language":"en","segment":49,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-49","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0049-0001"},"text":"On fleeing the company of transgressors."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0002:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0002:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0002:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0002:annotation-004"],"chapter_id":"ch-49","html_id":"p-en-0049-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0002","kind":"paragraph","language":"en","segment":49,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-49","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0049-0002"},"text":"...kicks against his superiors, never consider him a friend. Whomever you see violating the canon of fasting without the blessing of an elder, flee as an enemy of salvation; likewise the man who by talkativeness, or for a [unclear] reason, overturns peace and stirs up quarrels. As from the face of a snake, flee the monk who is rebellious and disobedient to his elders, since he seethes full of the poison of malice and, in the pride of his mind, has lost his soul. He who does not obey the command of an elder is perverse; he who, corrupted, [unclear] is an apostate. Let not the man who speaks slanderously against his brother be in conversation with you, because [unclear] is far off and [unclear]."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0003:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0003:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0003:annotation-003"],"chapter_id":"ch-49","html_id":"p-en-0049-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0003","kind":"paragraph","language":"en","segment":49,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-49","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0049-0003"},"text":"Whomever you find wholly solicitous in every zeal to live in regular observance, love and venerate as a father and a most beloved teacher. With confidence enjoy the familiarity of him whose friendship always makes you better in the love of God. With all zeal imitate good men, and follow the conduct of those who live in conformity with monastic perfection. Have as a friend the brother of good will; but turn your ears away from him who is of hard heart. Let the man who is soft in spirit and dissolute in conduct be to you like a man who breaks down hedges in a field. Do not be the companion of him who despises the rule and silence, who distinguishes neither places nor times, who without the prior’s blessing everywhere [unclear] and multiplies [unclear]. The monk who, given to wine and drinking, rather often exceeds the common canon of the monastery is the fuel of lust and the spring [unclear] of all vices."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0004:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0049-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0004","kind":"paragraph","language":"en","segment":49,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-49","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0049-0004"},"text":"The monk who relies on the counsel of his own head against the [unclear] command is close to perdition, and walks festively in danger of his soul. Do not share in the works of an obstinate monk, nor have friendship with the man who, laughing at the deserved deeds of his superior, speaks against them. Be continually in the midst of disciplined men, and let your soul gladly walk with the humble. For he who is joined to good men shares in their virtue, and he who walks with the wicked will fall into a pit. But a monk of perverse will leads very many astray; and he who despises obedience will never be exalted. He who lifts up his voice and cries out with loud shouting cannot hide the foolishness of his heart, and glories in his vanity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0049-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0005","kind":"paragraph","language":"en","segment":49,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-49","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0049-0005"},"text":"The friendship of good men is firm salvation for friends, and in the company of transgressors simple innocence is corrupted. The company of those men is best in whom the fear of God has confirmed examples of good works. Nothing is more precious than a friend who fears God, and nothing more dangerous than a companion who is of perverse will. A brother who fears God with all his heart will be a wall of strength for his friend; and the man joined to such a one in holiness of mind is sanctified at all times by the blessing of the Spirit of God. He who rejoices in the midst of those who fear God is sustained, lest he fail, as if by a very strong wall around him."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0006:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0049-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0006","kind":"paragraph","language":"en","segment":49,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-49","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0049-0006"},"text":"From his words the servant of the Most High is known, and works of holiness reveal the good monk. No foul or scurrilous word comes quickly from the mouth of one who fears the Lord; and he who is a true lover of Jesus does nothing that offends goodness. In the mouth of monks who love [God], Christ always resounds; and he who is a true worshipper of God demonstrates the discourse of righteousness both in his mouth and in his work. He who fears God is the best counsellor; and he who walks according to the canon is a prudent judge of thoughts. An elder who fears God and has long been proved and experienced in regular observance is a director of the young; and he who has no stain in his garment should be a good instructor for novices. He who is an understanding teacher and expounder of the divine scriptures, guarding his soul in humility: receive all his words gladly without [unclear], since he has the sinews and solidity of future eternal happiness."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0007:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0049-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0007","kind":"paragraph","language":"en","segment":49,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-49","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0049-0007"},"text":"He who teaches truly also suffers with the infirm; and he who loves Jesus encourages the wavering spirit to strength. He who walks with a verbose man will not escape contention; and he who delights in falsehood will never be a friend of wisdom. He who is assiduous in external things will not make progress, and boasts without cause that he is a monk. The purpose of holiness is quickly corrupted when a monk wanders outside his cell rather too often through [unclear] desire. He who abandons the secrecy of his cell without the command of an elder does not strive toward the perfection of the holy purpose. Beautiful is the company of good men and of those who fear God; and he who has chosen to live with them will not feel confusion."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0008:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0008:annotation-002"],"chapter_id":"ch-49","html_id":"p-en-0049-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049:p-0008","kind":"paragraph","language":"en","segment":49,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-49","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0049-0008"},"text":"The heart of a young monk is the tablet of the world, on which the conduct of elders is now inscribed, [unclear] to be erased. The worst writer of a beautiful heart is the elder who either does or says shameful things [unclear] before a young man. He who infects a young man with reckless speech is like the impious Herod who"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0050-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0001","kind":"paragraph","language":"en","segment":50,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-50","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0050-0001"},"text":"Homily XII"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0050-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0002","kind":"paragraph","language":"en","segment":50,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-50","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0050-0002"},"text":"He killed the boys. The evil that a young man receives from a foolish and negligent old man, even when he has been made a priest, he will not amend. Every vessel that is filled with filth is corrupted; and a monk who is negligent in the novitiate, when he has grown old, is not amended. Cursed is the old man by whose evil manner of life young men perish, because he who leaves evil tracks for those who follow is like one who with his own hand has cast a blind man headlong into a pit. Before the eternal Judge each man is worthy of as many deaths as there are innocents who have perished by his wicked example."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0003:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0050-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0003","kind":"paragraph","language":"en","segment":50,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-50","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0050-0003"},"text":"Young man, seek an old man as the guide of your life: not one who has completed many years in a lax and lukewarm manner of life, but one whom the fear of the Lord and knowledge of the divine Scriptures commend. Better is the company of a young monk who fears the Lord than the fellowship of an aged teacher whose life does not have the light of divine love and the integrity of regular observance. An old man disordered in morals, lacking purity of mind and without discipline, is like [unclear], lame in the leg, being led to the grave. An old and lax monk is like a foolish man who, not knowing the boundaries, is captured with robbers at a drinking banquet. An old man without maturity is like an elder-wood pipe crushed under the feet of players."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0050-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0004","kind":"paragraph","language":"en","segment":50,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-50","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0050-0004"},"text":"Vainly does he boast that he has been a monk for many days, if he has not grasped the beginning of inward conduct. He who loves the purity of his heart guards himself at all times from the company of undisciplined brothers. Just as a stain of pitch clinging to the garments of dancers grieves virginity, so a good young man blushes at the filthy words of elders. Lascivious speech does not belong to a man who fears God, because out of the abundance of the heart the mouth speaks; and he who utters filthy words is not clean before the Most High. If sinners begin to hate you because of the fear of God, do not be saddened, because unless you displease the wicked you will not attain the perfection of the good. For to displease the wicked on account of justice is praiseworthy, and a manifest sign of divine love. If you love your soul, flee the counsels of the undisciplined, and do not keep company with mockers. Walk with the good, and let him who fears the Lord be your counselor."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0050-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0005","kind":"paragraph","language":"en","segment":50,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-50","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0050-0005"},"text":"Concerning monks sent on the road. Homily."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0050-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0006","kind":"paragraph","language":"en","segment":50,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-50","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0050-0006"},"text":"Folio XXVII"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0050-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0007","kind":"paragraph","language":"en","segment":50,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-50","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0050-0007"},"text":"It belongs to monks to flee the world, and, for love of solitude, to avoid the crowds of men at all times as much as they can. A monk is named from solitude, although he is called one from unity. He cannot be a monk who delights in the throng of peoples; and he who delights in cities has not yet tasted monastic sweetness. If you are a monk, you must not leave the solitude of the monastery without reasonable cause; and if you are bound to silence, do not delight in the conversations of worldly people. Whoever loves wandering excursions on the road has abandoned his conscience; and he who is often outside the monastery does not preserve the purity of his inward progress."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0050-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0008","kind":"paragraph","language":"en","segment":50,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-50","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0050-0008"},"text":"He who goes about the houses of his parents and delights in the feasts of neighbors does not consider himself a monk; and he who goes to the banquets of drinkers kills his own soul. He who sleeps in the house of his kinsman seeks comforts; and he who avoids the assemblies of the religious follows a destructive freedom. A monk in the house of father and mother is like a lamb in the midst of wolves, and like a hare surrounded by the dogs of hunters. If you are a monk, if you are God’s servant and soldier, what are you doing in the house of your parents, or what are you seeking in the midst of the people? A monk remaining long outside the monastery among secular people is like a man who buries his only son beneath the depth of waters. For just as there is no life for fish on dry land, so there is no salvation of soul for monks in the world. Outside the river the fish dies; and the purity of a monk’s conscience is quickly violated outside the monastery. The life of monks is in the monastery, and the [death?] of souls is in the midst of secular people."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0009:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0050-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050:p-0009","kind":"paragraph","language":"en","segment":50,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-50","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0050-0009"},"text":"It is a great virtue of the soul to flee the crowds of men, or, when it is entirely necessary to be among them, nevertheless to avoid them in mind. We are sometimes compelled by necessity to make a journey through the world; but the less the desire of the mind is drawn away from the secrecy of the cell, the less the purity of conscience is polluted by meeting men. Therefore every good monk must be admonished by us that, whenever by order of his senior he is sent on the road because of the necessity of any matter, his soul should never wander outward. He who does not guard his senses is quickly corrupted when evil is set before him; and he who casts away the fear of the Lord, [unclear] impure to the monastery"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0051-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0001","kind":"paragraph","language":"en","segment":51,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-51","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0051-0001"},"text":"Concerning monks sent on a journey."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0002:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0051-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0002","kind":"paragraph","language":"en","segment":51,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-51","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0051-0002"},"text":"[unclear] will return. A stream flowing out, by its muddiness, stains the beauty of the meadows lying open round about; and when a monk gives attention to the tales of secular people, he defiles the purity of his conscience. Therefore, before you set your foot out of the monastery, arm yourself with holy prayers; and before you go out on the road, do not neglect to commend your way to the Lord with prayers. Then carry out what the lawgiver has commanded, and entrust yourself to be protected by the prayers both of the abbot and of all the brothers. Prescribe for yourself the canon of the severity of regular observance, and, with a stable remembrance of it, guard your mind from every outflow of vanities that meet you."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0051-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0003","kind":"paragraph","language":"en","segment":51,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-51","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0051-0003"},"text":"Do not go anywhere out of the cenobium without the abbot’s blessing, because, since you ought to be dead and buried to this world, it will not be lawful for you to do anything further without the command of your elder. Recognize yourself as a soldier of King Jesus Christ: you must follow your emperor, without whom there is no salvation. He, fixed to the cross, is taken down not by his own hands but by the hands of others; and you, if you desire to be saved, must have your will governed by the abbot’s command. For the monk who goes out anywhere from the cenobium without the abbot’s permission is like a little sheep in the darkness that is burned up in the fire of the house. But the true monk of Christ, even when he is outside the cenobium in body, remains in the cloister of the mind; and he is no less alone among many than he is accustomed to be solitary in his cell."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0051-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0004","kind":"paragraph","language":"en","segment":51,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-51","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0051-0004"},"text":"The lover of Christ thinks of Jesus even in the midst of a crowd; and he who is a true worker of virtues keeps his heart firm in the fear of God in every place. For even if he is not in the monastery in body, yet in heart, because of the vigor of his spirit, he has always stood firm and stable, as if alone in the cloister. The spirit is not polluted by the movement of the body, when the solitude of the mind is preserved. You must live with the same holiness on the road, O monk, with which you are commanded to conduct yourself in the cenobium, and you must walk with a certain greater caution, lest you scandalize anyone by a more lax example, where there are as many judges of monks as there seem to be onlookers present."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0051-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0005","kind":"paragraph","language":"en","segment":51,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-51","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0051-0005"},"text":"The eyes of all secular people look up to monks, and they seek in their works the holiness which they hear them to have professed. A monk gives more offense by one rash word than a man given to the world does by ten thousand. For however light and buffoonish a worldly man may seem, nevertheless he has not learned to tolerate the insolence of monks with an even mind, because in his rustic simplicity he believes all cloistered men to be not such as they are, but such as they ought to be. Hence an evil word or deed among them is ascribed to the monk for damnation, whereas it is imputed to the worldly man for pardon. Nor without reason. For the monk who has professed a holy and approved canon is bound to direct his whole effort toward perfection, and in word and deed, in all purity of mind and body, far to surpass the conduct of secular people. For a light or idle word, which is granted to secular people for pardon, is judged for destruction in cloistered men."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0006:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0051-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0006","kind":"paragraph","language":"en","segment":51,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-51","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0051-0006"},"text":"Gold is more precious than all metals and is more desired by mortals, and in no other is a stain or corruption of falsity more quickly charged. And the flaw which is discerned in gold with judicial severity is passed over in the other metals because of the baseness of their nature. Gold gladdens the eyes by its beauty and strengthens the innermost parts of life by its virtue. Gold, when smelted in the fire, is not diminished; and the true monk of God is not changed from the purpose of holiness in the tribulation of persecution. A small [unclear] in a golden vessel is very displeasing in the sight of a powerful man; if an earthen vessel is crooked, no one detests it. When a monk offends in small matters, a great outcry of many people rises against him, because his conduct is compared to gold. The canonical life of monks is gold, a mirror. Gold in the midst of mud receives no stain of its nature, but preserves all its beauty inviolate."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0007:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0007:annotation-002"],"chapter_id":"ch-49","html_id":"p-en-0051-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051:p-0007","kind":"paragraph","language":"en","segment":51,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-51","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0051-0007"},"text":"So too the true monk, a lover of Christ, remains among men, when sent on a journey, just as he has learned to conduct himself in the secrecy of his little cell, because he walks pure in mind as well as in body before the Lord. For if he is a true monk, he is not polluted by the dust of another’s manner of life, nor does [unclear] delight him away from the rectitude of [unclear]. He who is secure in heart is not divided even in the midst of those making a tumult. Therefore, monk, you who desire to be good, gather your mind back to yourself; and before you leave your cell for the journey, dispose your heart. Let the fear of the Lord always be the companion of your journey."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0052-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052:p-0001","kind":"paragraph","language":"en","segment":52,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-52","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0052-0001"},"text":"Homily XII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052:p-0002:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0052-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052:p-0002","kind":"paragraph","language":"en","segment":52,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-52","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0052-0002"},"text":"And let the guardianship of monastic discipline never depart from your side. Stop your ears with the remembrance of the last things, lest the hearing of vain speech pollute the integrity of your mind. Humbly cast your eyes down to the earth, lest they look upon what it does not befit a servant of God to desire. Do not take part in the conversations of carnal men; if you cannot avoid their presence, beware lest you lend them your mind. Even in the midst of ribald men, do not transgress your rule, and do not abandon your accustomed gravity. Do not fear the insults and reproaches of [unclear], and let your heart not be troubled by the words of men of darkness. The observance of monastic discipline is justice; and those who despise the simple pursue the innocent with laughter. Preserve your holy purpose in all things, and the Most High will avenge the injury."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0052-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052:p-0003","kind":"paragraph","language":"en","segment":52,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-52","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0052-0003"},"text":"Do not say in your heart, “I suffer violence,” nor be ashamed at the words of those who mock you. The glory of a monk is to endure insult, and the crown of beauty is to rejoice in reproaches. He who is patient under injuries is stronger than Atlas, and he who is not saddened when mocked is greater than all. If you have fixed your desire in heaven, nothing on earth will disturb you; and if you are a true monk, your heart will exult at injuries. There is a judge in heaven who knows all things, and there is the Most High God who cares for all things. He is the just rewarder of merits, and he will remember his poor. The more deeply you cast down your soul now in this life, for love of God, into the depth of humiliation, the more in future glory you will be exalted above the rest."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0052-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052:p-0004","kind":"paragraph","language":"en","segment":52,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-52","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0052-0004"},"text":"For by patience heaven is ascended, and through humility one comes to the kingdom. For it was also necessary for Christ himself to suffer, and so to enter into his glory. A delicate soldier is he who seeks pleasures while his emperor patiently endures insults and mockeries, and while he hangs on the gibbet of the cross for his army, he follows after pleasures. A soldier who goes forth naked to battle without arms, and a monk who disdains to embrace patience and humility amid insults: for both there is swift destruction. The monk who is a sincere lover of Christ is not angered by injuries, does not threaten those who inflict insult, stands fixed in his holy purpose, and, however much the wicked rush upon him, is not moved. As timely rain increases the hay in the meadows, so merit grows for the monk from the humble endurance of injuries. Humility is the sinew of all virtues, and constant patience under injuries for the love of God is the mine of good works."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0052-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052:p-0005","kind":"paragraph","language":"en","segment":52,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-52","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0052-0005"},"text":"Therefore, when you are about to go out from the monastery onto the road, prepare your heart for the endurance of injuries, and strengthen your mind against the insolences of mockers. When misty fellows shout after your back, repeating the name “monk,” remember Christ, mocked and spat upon before the governor, who did not answer a word, but silently preserved patience. Imitate him as your leader, O monk; always listen to him as your teacher, for he was meek and humble of heart. Do not answer a word to those who mock you; do not turn your face backward, but say with the prophet: “Those who sought evils for me spoke vanities, and meditated deceits all day long. But I, like a deaf man, did not hear; and like a mute man not opening his mouth. And I became like a man who does not hear, and has no rebukes in his mouth.” This Christ did; this Jesus taught; this the king of all commanded. If you wish to be his disciple, you must always be ready for all injuries."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0052-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052:p-0006","kind":"paragraph","language":"en","segment":52,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-52","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0052-0006"},"text":"When you are set upon the road, do not neglect to say your canonical prayers with whatever devotion you can; and always turn over something good with you in your mind, either by praying or by meditating. The Lord walks with you, and his holy angels accompany you as you walk. And therefore preserve a clean heart in all things, lest you offend the majesty of so many and such companions. The Lord is all eye and ear; from his knowledge nothing is hidden. Keep constant guard over your words, and let deliberation of the heart precede every word of your mouth, so that you speak nothing at all of which you could repent. A monk will speak both few words and reasonable ones, and his lips never exceed measure in speech. All his conversation is directed to the edification of his neighbors; and he who teaches very many by his conduct, even when silent, speaks useful things. He who is a true lover of God walks most humbly on the road; and he who fears the Most High restrains his mouth from laughter. In all your life, think yourself mortal, and live dying, as one who is already sending forth his last breath. Happy the kingdom and rich before God the province in which monks rise up with Boötes, since where there is no fear of God, the theaters are filled with cloistered men. A monk on the road"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0053-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053:p-0001","kind":"paragraph","language":"en","segment":53,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-53","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0053-0001"},"text":"Concerning monks sent on the road."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0053-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053:p-0002","kind":"paragraph","language":"en","segment":53,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-53","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0053-0002"},"text":"He who has God as his friend easily disdains familiarity with men; and he who speaks with angels takes very little delight in the conversations of mortals. Whenever on the road you see a sign of the Lord’s Passion or of the Crucified One, do not pass by unless you say: “I give you thanks, Lord Jesus Christ, for the pain of your wounds, for the shedding of your most holy blood, and for your most innocent death, which you endured for us on the altar of the cross; and I beseech you, by your bitter Passion, have mercy on me now and in the dread hour of my death.” Repeat this very brief prayer often as you go, and never pass by an image of the Crucified One unless you have given thanks to the Savior."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053:p-0003:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0053-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053:p-0003","kind":"paragraph","language":"en","segment":53,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-53","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0053-0003"},"text":"Do not contend with him who walks with you on the road, lest, when he has returned to the monastery, he lie about some evil thing against you. He who provokes the companion of his journey to impatience is like one who drives a mad dog with a blow to bark. A wicked man is overcome by gentleness; and he who is humble in heart calms a soul that has been stirred up. In the midst of secular men do not pour out speech, lest perhaps he take up mockery against you. We allow good things to be spoken [unclear] among young men; but let the one who is lesser in rank listen to him. The weary ploughman hastens to rest; and the monk whole in spirit, running the byways, returns with longing to his cell. Let the word be restrained in the mouth until reason brings forth a judgment of fairness; and let speech that can instruct hearers not be hidden."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053:p-0004:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053:p-0004:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053:p-0004:annotation-004"],"chapter_id":"ch-49","html_id":"p-en-0053-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053:p-0004","kind":"paragraph","language":"en","segment":53,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-53","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0053-0004"},"text":"Do not put trust in the songs of flatterers, since [unclear] they have shot down the innocent; they soothe the ears with ill-composed speeches. A monk who is nourished on contentions is like [unclear], and like a [spastic?] man who, under the name of religion, stirs up quarrels. In the presence of the learned do not add to the speaking, lest perhaps, when you do not understand the parable, you be laughed at by those standing around. He who recognizes himself as a monk is [unclear] by profound speech; and he who teaches little ones makes [unclear] the question. When you go to men unlike you in purpose, do not boast in anything; but if you are questioned, answer humbly in few words. When set upon a journey, always think of God, and regard the reverence of your elder as accompanying you. Do absolutely nothing that you would not wish to be made known to him; since, as the sacred [writer] says"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0054-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054:p-0001","kind":"paragraph","language":"en","segment":54,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-54","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0054-0001"},"text":"On All Things, XII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0054-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054:p-0002","kind":"paragraph","language":"en","segment":54,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-54","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0054-0002"},"text":"The servant of Christ is believed to act in Christ’s stead in the monastery, and therefore he is deservedly honored by all. Therefore live as though you always had him present before your eyes; and whatever you would not presume to do or say while he was looking on, do not attempt in any way when he is absent. For it is foolish consolation, when conscience is biting with guilt, for sin to be hidden from men and to flee the judgment of the pastor, when one knows oneself to be sick unto death. The monk who does an evil which he wishes to be hidden from his prelate has violated the integrity of the monastic canon, and has gravely sinned against the fifth degree of humility. For thus it commands: The fifth degree of humility is this: if he has not concealed from his abbot, by humble confession, all evil thoughts coming into his heart and evil deeds done by him in secret. These are the admonitions of father Benedict; these are the holy teachings of monastic instruction. If you, monk, despise or neglect them, you will be convicted of forgetfulness of your own salvation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0054-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054:p-0003","kind":"paragraph","language":"en","segment":54,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-54","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0054-0003"},"text":"It is a sure sign of humility if a monk does not refuse to open his heart to his elder, and does not wish any of the evils he has committed to be hidden from his pastor. He who confesses his fault with humility will be strengthened against the adversary of his salvation; and he who hides his thoughts will make progress in evil. For there is no thought of evils so small that it does not gradually grow if neglected; and no vice so slight that it does not gain strength if it has been dissembled. Therefore evil thoughts must be repelled immediately at the beginning, because when a depraved thought is not suddenly extinguished it produces delight; delight produces consent; consent casts one headlong into action. Then an action of evil, often repeated, begets habit; habit begets necessity; necessity brings in despair; despair contempt; contempt obstinacy; and that brings forth the eternal death of the soul. For Scripture says: When the impious man has come into the depth of evils, he despises."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0054-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054:p-0004","kind":"paragraph","language":"en","segment":54,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-54","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0054-0004"},"text":"Is not your abbot, O monk, the pastor and physician of your soul? Are not I, my dearest brothers, after God, the one who feeds your mortal bodies with necessary nourishment? Am I not compelled to minister the word of salvation to you? If you sheep flee the pastor, what are the pastures of the spirit which you expect from us? The sick man who flees the physician despises his own salvation and willingly kills his own soul. Therefore the monk who walks in the way of malice and turns aside from the paths of justice is near to death; and he slips so much the more deeply into the depth of vices, the less he reveres the judgment of those who correct him. But he is truly a monk who keeps his soul from every iniquity and does nothing at all which he would wish his pastor not to know. He who conceals his way is not pure; and he who flees the presence of the judge increases suspicion. Like a sheep walking in the desert, which is seized by the wolf, so the negligent and impure monk who withdraws himself from the knowledge of his pastor is devoured by demons. The sick man running to destruction, and the monk hiding every sin: there is no salvation for them unless they return to the physician."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0054-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054:p-0005","kind":"paragraph","language":"en","segment":54,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-54","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0054-0005"},"text":"Monks returning from a journey should immediately on that very day, according to the monastic canon, prostrate themselves in the sight of all the brothers, so that whatever has been committed on the road through negligence may be expiated by the common prayers. For the common prayer of many avails much for washing away sins, if it has been poured out to the Lord with the fervor of devotion."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0054-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054:p-0006","kind":"paragraph","language":"en","segment":54,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-54","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0054-0006"},"text":"Here ends On All Things, XII: On Monks Sent on a Journey."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0054-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054:p-0007","kind":"paragraph","language":"en","segment":54,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-54","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0054-0007"},"text":"On the Daily Expiation of Sins."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0054-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054:p-0008","kind":"paragraph","language":"en","segment":54,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-54","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0054-0008"},"text":"On All Things, XIV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0054-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054:p-0009","kind":"paragraph","language":"en","segment":54,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-54","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0054-0009"},"text":"As long as we are placed in this corruptible life, dearest brothers, we offend daily in many things; and however holy our conduct may seem"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0055-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055:p-0001","kind":"paragraph","language":"en","segment":55,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-55","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0055-0001"},"text":"On the daily expiation of sins."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0055-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055:p-0002","kind":"paragraph","language":"en","segment":55,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-55","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0055-0002"},"text":"We are not without sin. For the body that is corrupted weighs down the soul, and the earthly habitation depresses the mind that thinks many things. For Scripture says: “There is no righteous man on earth who does good and does not sin.” Likewise the holy evangelist John says: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” Indeed, through commerce with the flesh, which is too much delighted, the soul sins, and the strength of the spirit is diminished by despair. For the mind is deceived by the presentation of sensible things, and readiness to sin is strengthened by long habit. The weakness of the flesh enfeebles the fervor of the spirit, and the frailty of the will resists the holy purpose of the mind. Hence Solomon, the most wise king, says in the book of Proverbs: “Seven times in a day the righteous man will fall and rise again; but the impious will fall into evil.” By the testimony of this saying we are admonished not to grow slack in the purpose of holiness, even if it should happen that we have fallen seven times in a day."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0055-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055:p-0003","kind":"paragraph","language":"en","segment":55,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-55","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0055-0003"},"text":"As often, O monk, as you have fallen through sin from the purpose of holiness, so often rise again to your former fervor, not with sloth. It belongs to human frailty to fall, but to diabolical obstinacy to remain cast down in the mire of crime. The demons sinned once, and in their obstinacy they were made hardened and pertinacious, never thereafter to return to repentance. But men, as often as they have fallen, can always rise again to repentance, and by tears and prayers obtain the grace of God which they had lost by sinning. For the heart of man is flexible and can be moved in either direction, because no man in the flesh is to be believed able to become so evil that he cannot, if he wishes, recover from his malice and, with God granting it, reform his mind toward goodness. Conversely, no one becomes so good in this mortal life that he cannot become evil, if he misuses the grace of the Lord."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0055-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055:p-0004","kind":"paragraph","language":"en","segment":55,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-55","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0055-0004"},"text":"Since these things are so, my brothers, you must be admonished by my exhortation today to walk carefully: so that he who, with conscience as witness, is already advancing on the paths of righteousness may persevere in them by progressing daily, and he who understands himself to be guilty before the Lord may amend his life as quickly as possible. If human frailty daily impels you, or, to speak more properly, casts you down and makes you sin, let the love of God and of your own salvation also incite you daily to expiate your fault humbly through true contrition. Thus also the righteous man falls seven times in a day and rises again, because although he slips through human frailty, nevertheless, always persevering in the purpose of holiness, he is strengthened more and more in spirit in the love of God. For while he keeps his conscience free from grave sins, he is unwillingly stained by daily negligences; and when he sees that he cannot live without faults, he groans the more, humbly recognizing his weakness. But if he has even been overtaken by a graver fault, he soon rises again to amendment through repentance."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055:p-0005:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0055-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055:p-0005","kind":"paragraph","language":"en","segment":55,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-55","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0055-0005"},"text":"Therefore, considering the condition of human frailty, the ancient moderators of monastic discipline established various kinds of expiation, by which both monks of good will might daily advance toward better things and the wicked might be compelled to the observance of the regular life. For in the Rule the holy father Benedict commands thus, saying: “With all solicitude let the abbot take care concerning delinquent brothers, because the physician is not needed by the healthy, but by those who are ill.” For this reason the first leaders of regular observance established by prudent consideration that daily after Prime a chapter of faults should be held in the appointed place, in which, with the abbot or prior presiding [unclear], the actions of all the brothers should be brought into the open with fair examination."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055:p-0006:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0055-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055:p-0006","kind":"paragraph","language":"en","segment":55,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-55","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0055-0006"},"text":"This place, my brothers, bears the type of the purgatory of souls, because here not only are past sins expiated, but we are also fortified by expiatory repentance [unclear]. For in this place, which we call the chapter room, whatever you have committed openly is corrected and expiated through salutary repentance. Here each day, with the paraphrast pronouncing it, you learn your monastic law, according to the integrity of which you promised to live; here every day you hear the exhortatory word of salvation; you listen to the briefly recited victories of Christ’s martyrs and their manifold sufferings for the orthodox faith. This is the school of monks, necessary for the consideration of regular discipline, in which all that is commanded to be observed by cloistered men is learned. There are two things, my most beloved brothers, which this place requires of you: the first, that in correction [you be] always humble"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0056-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0001","kind":"paragraph","language":"en","segment":56,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-56","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0056-0001"},"text":"Homily XIII. Folio XXX."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0056-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0002","kind":"paragraph","language":"en","segment":56,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-56","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0056-0002"},"text":"that you maintain patience; the other, that you willingly receive our exhortation, such as it is. For the first purpose, our holy lawgivers, wishing you to be ready, command that the brave deeds of the martyrs, whose imitators you ought to become, be read; and then, so that you may be teachable in spirit, they ordered one passage from the Rule to be added. And so, that by imitation of the holy martyrs you may be strong and patient under necessary rebukes, the sequence of their passion is read here in your ears; and, in order that you may prepare your minds for saving doctrine, a reading from the Rule which you profess is recited to you together with it. The holy martyrs of Christ encourage you to patience by their example; and the blessed Benedict admonishes you by his teaching that you should also be ready for injuries."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0003:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0056-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0003","kind":"paragraph","language":"en","segment":56,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-56","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0056-0003"},"text":"Therefore let none of you, most beloved brothers, in this place refuse humbly to receive penance daily for his negligences; let no one disdain it. This place is the public place for expiating sin, in which the severity of judgment is so tempered that the kindness of discretion is not violated. For I wish to be the physician of your souls, not their destroyer. Therefore come securely to the examination of our judgment, and humbly proclaim yourselves openly concerning negligences committed. I do not wish to burden you beyond the Rule, so as to transfer the most secret offenses of conscience from sacramental confession to the public examination of faults, which we know that certain men have done, to the grave [unclear] of the souls of their subjects. For thus our lawgiver Benedict says in the Rule: But if the cause of the soul’s sin has been hidden, let him make it known only to the abbot or to spiritual elders, who know how to heal their own wounds and those of others, not to disclose or publish them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0056-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0004","kind":"paragraph","language":"en","segment":56,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-56","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0056-0004"},"text":"There are two places in the monastery for the expiation of sin: one for those sins that are manifest, and the other for those that are hidden. For manifest sins must be expiated publicly before all in the daily proclamation of faults; but hidden sins, and those whose disclosure would scandalize the weak, must be referred to confession. For he whose sin is manifest must also be punished publicly; and he who has offended in secret must also be corrected in secret. There are certain rulers of cloistered men who do not fear to bring the hidden sins of their subjects to public examination; and in my judgment they do not execute the rights of prelacy prudently enough, since they close off from their subjects the way of salvation and bind their confession, most free though it is, under the bond of ill will. How dangerous this is, there is no one even moderately wise who does not understand. For the holy founder of monks rebukes this rashness of a pastor, saying: Let the abbot exercise solicitude with great care, and with all sagacity and industry take care not to lose any of the sheep entrusted to him. Let him know that he has undertaken the care of sick souls, not tyranny over healthy ones."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0005:annotation-002"],"chapter_id":"ch-49","html_id":"p-en-0056-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0005","kind":"paragraph","language":"en","segment":56,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-56","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0056-0005"},"text":"We have appointed for you four spiritual confessors from among the seniors, so that if any one of you has been seized beforehand by some hidden temptation, and has found our [unclear] inexperienced or suspect, he may securely have recourse to them for his consolation. Although we have found these things hitherto known to the whole congregation [unclear], whom we have observed to have withdrawn trust from us both in confession and outside it. For all know, and you plainly see, that I seek nothing more in you, desire nothing more, than your salvation and the daily increase of spiritual progress. For you are my crown, you my honor, you my joy, because then I consider myself happy when I know that you have made progress in the love of God."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0006:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0056-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056:p-0006","kind":"paragraph","language":"en","segment":56,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-56","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0056-0006"},"text":"You have obtained a great opportunity for making progress, dearest brothers, since the place in which we serve the Lord as soldiers is removed from all tumult, and we do not cease to advance you toward better things by daily admonition. But whenever any one of you has fallen into some sin through human frailty, he is not permitted to lie long in dejection of spirit, where one is daily proclaimed by another in true fraternal charity for his negligences. This is a workshop of salvation, in which the mind is fed with the nourishment of heavenly doctrine, and the soul is daily cleansed from the stains of offenses by public satisfaction. This place is an earthly purgatory, in which the monk is corrected with discretion for his negligences, and through humble patience, for the love of Christ, is daily offered to his Creator in a long martyrdom. [unclear] brothers, in this assembly, receive with discretion those proclaimed for faults; it is yours to endure all things most patiently"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0057-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057:p-0001","kind":"paragraph","language":"en","segment":57,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-57","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0057-0001"},"text":"On the Daily Expiation of Sins."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0057-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057:p-0002","kind":"paragraph","language":"en","segment":57,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-57","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0057-0002"},"text":"to suffer. For it is necessary that we make satisfaction for our sins; but if we neglect to do this in this life, in the life to come, compelled, we shall necessarily do it. There are some among you who take corrections very hard. To them we declare what we have often said, that in the future they must endure very grievous things, they who refuse to endure small and light things here. But I, considering their weakness and ignorance, am gravely tormented within myself, because I see their minds wounded, and yet I am afraid to apply the necessary medicines. For if I apply remedies suited to the diseases, I fear lest, made fainthearted, they fall into despair, or certainly, given over to a reprobate mind, withdraw entirely from their holy purpose. Therefore I use as much discretion as I can, as all of you will bear witness for me, preferring to send the weak through patience with charity to purgatory rather than, from just severity, to have the despairing descend into hell."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0057-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057:p-0003","kind":"paragraph","language":"en","segment":57,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-57","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0057-0003"},"text":"For who in this mortality could ever make satisfaction for sins who did not apply a good will to penitence? For good will alone commends the works of penitents. But although many are punished unwillingly, they are still far removed from perfect satisfaction. Believe me, my most beloved brothers, that satisfaction for sins is commended more by suffering than by acting. For even the Lord and Savior of us all, Jesus, by suffering expiated the sin of the whole world on the altar of the cross. Would that you knew how effective a medicine it is for the soul wounded by sins to receive proclamations and corrections with humble patience, and also, for the increase of perfect satisfaction, to bear injuries and insults with equanimity. I am certain that humble patience in adversity far surpasses every kind of satisfaction; and the readier the mind has been to bear insults and injuries for the love of Christ, the more easily and quickly it will obtain from the Lord pardon for all its sins and a fuller indulgence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0057-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057:p-0004","kind":"paragraph","language":"en","segment":57,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-57","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0057-0004"},"text":"For this place in which we now speak is the workshop of purgation and expiation, in which zeal for regular discipline holds primacy, discretion presides over examination, charity directs and completes all things. Hence in this very place patience is very necessary for you; without its presence no satisfaction will be consummated. The monk who is a zealous lover of his salvation loves this place as a workshop of expiation, and never goes forth from it without having been made better than himself. For this place is to be feared and dreaded by demons, but dear and greatly venerable to the holy angels of God; in it the fault of humble monks is washed away, and whatever is committed openly is also expiated publicly before all. But if any hidden fault has been committed by any of you, the secret confession of the penitent will likewise purge it away. In both cases pure confession with humility is required, and both here and there patience is judged necessary for you."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057:p-0005:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0057-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057:p-0005","kind":"paragraph","language":"en","segment":57,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-57","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0057-0005"},"text":"Therefore, whoever you are, monk, who desire to be good, prepare your soul in all patience, so that you may hold the tranquility of mind most constant as much in adversities as in prosperities. When you have been proclaimed by some brother for your negligences, patiently [unclear] the rebukes from the senior, you who offend daily in many things. He endured countless injuries most patiently for your salvation, and why should you not suffer humbly for your sins? Bear patiently with all humility, faithfully bringing to mind how innocently the mighty Son of God was accused. For if he, just and innocent, who committed no sin, suffered insults, why should you not patiently bear rebuke with tolerance in satisfaction for sins? But if you did not deserve the proclamation in judgment, nevertheless endure it patiently for the love of Christ; now it will be reckoned to you not only as satisfaction for preceding sins, but much more as justification. Therefore whether a monk is proclaimed justly or unjustly, he has no ground for just defense, because if he has sinned he suffers according to his desert; but if he is innocent, he is the more bound to patience. For no one unless patient and humble will be able to imitate Christ. But since the monk is especially bound to be a disciple and imitator of Christ, it is especially fitting for him to be patient. Without"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0058-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0001","kind":"paragraph","language":"en","segment":58,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-58","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0058-0001"},"text":"Homily XIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0058-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0002","kind":"paragraph","language":"en","segment":58,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-58","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0058-0002"},"text":"Fol. XXXI."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0003:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0058-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0003","kind":"paragraph","language":"en","segment":58,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-58","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0058-0003"},"text":"[Without?] sword and fire a monk can be a martyr, if for love of God he has kept true [unclear] patience in his soul. For the true monk is neither puffed up by praises nor saddened by blame; he shows himself patient under injuries; at insults and reproaches he is glad and humbly keeps silent. No one is stronger than the patient man who knows how to conquer himself and humbly to endure adversities for love of God with a tranquil mind."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0004:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0058-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0004","kind":"paragraph","language":"en","segment":58,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-58","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0058-0004"},"text":"But the hard, impatient man is proud and arrogant, since he does not follow Jesus, the teacher of humility; and therefore he is indignant at just rebukes and [unclear]. As the furnace tests gold, so insults and injuries test a monk, whether he truly loves Christ. Humility and patience in adversity are the true badges of monks; whoever is not clothed in their adornment glories vainly in the name. He who is not humble cannot truly be a monk; he who does not keep patience in adversities cannot be a true disciple of Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0058-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0005","kind":"paragraph","language":"en","segment":58,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-58","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0058-0005"},"text":"Hence king Solomon says in the book of Proverbs: “The patient man is better than the strong, and he who rules his own spirit than one who storms cities.” For a man’s teaching is known through patience, and his glory is to pass over wrongs. The furnace tests the potter’s vessels, and the trial of tribulation tests men among us. The monk who follows Christ in truth and who is a meditator on the Lord’s passion is patient under all injuries, not forgetful; amid insults he exults in spirit and rejoices. For, as blessed [Christopher?] says, all who have wished to live piously in Christ Jesus suffer persecution, and whatever evil befalls them they overcome with the greatest constancy."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0058-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0006","kind":"paragraph","language":"en","segment":58,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-58","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0058-0006"},"text":"And although patience is necessary for a monk in every place and time, nevertheless in the daily examination of faults it must be guarded with especially diligent attention: there correction of morals is carried out, and whatever has been committed against the standard of monastic purity is amended in each one by the senior. Therefore before we enter this place, all should think in the morning, and the mind should be strengthened against those things that can happen, so that if perhaps a rather harsh rebuke occurs, it may not overturn the mind from the state of tranquillity. For even if we have resolved to bring insult upon none of you, nor to do injury, nevertheless we do not deny that it can happen, so far as can be, that someone who has been corrected may think himself rebuked beyond his desert, since he weighs our paternal corrections by the words rather than by the intention."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0058-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0007","kind":"paragraph","language":"en","segment":58,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-58","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0058-0007"},"text":"As God knows, we seek your salvation in all things, and nothing else: to cut away vices by the roots, according to the ordinances of our religion. We sincerely intend to injure no one. We cannot please everyone in all things, but we are especially compelled to displease those who, while sinning against the rule each day, promise themselves impunity for their crimes. Of these king Solomon said: “An evil teaching belongs to those who abandon the way of life, and he who hates rebukes shall die.” The pestilent man does not love him who corrects him, nor does he go to the wise. He who does evil deliberately flees the light and hates correction because he is foolish; but he who is sensible in spirit gives thanks to his corrector."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0058-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0008","kind":"paragraph","language":"en","segment":58,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-58","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0058-0008"},"text":"Therefore in this matter I do not fear the hatred or murmuring of subjects, knowing that I have taken on the care of sick sheep, to whom, whether willing or unwilling, I am bound to apply the remedies of salvation. If it could be done, brothers, I would very much wish to disturb none of you in anything, even slightly, but to live among you with the greatest tranquillity and cheerfully to serve the Lord our God in peace of mind and body. But because not all of you truly seek the things that are God’s, I must rebuke and sometimes disturb the restless, lest impunity for smaller crimes provide boldness for graver ones. For I know what necessity I suffer through the danger of pastoral care; and therefore I neither can nor ought to be silent when you sin, lest I be judged somewhere as consenting. I gladly endure it if, for this reason, it happens that I am hated, because this cannot be done without the gravest danger to your souls."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0009:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0058-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058:p-0009","kind":"paragraph","language":"en","segment":58,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-58","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0058-0009"},"text":"We ask you through our Lord Jesus Christ, crucified for us, that for love of God and for the remission of your sins you endure our paternal and necessary rebukes at all times patiently and with true humility. Let each one consider in himself that there is no day on which he does good and does not offend in some respect; and let him know that he will receive in this world the reward of his works: good things for good, and for evil things [unclear]. Therefore let him strive, as much as he can, in this life to make satisfaction for his offenses"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0059-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059:p-0001","kind":"paragraph","language":"en","segment":59,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-59","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0059-0001"},"text":"On the Daily Expiation of Sins"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059:p-0002:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0059-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059:p-0002","kind":"paragraph","language":"en","segment":59,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-59","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0059-0002"},"text":"[unclear], and humbly to expiate all their iniquities by the daily chastisement of the body. Know, my brothers, that there is no sin so small that the justice of almighty God lets it go unpunished. And therefore, since there is none of us who has not offended in many things, arm yourselves, I beg you, with patience and humility, so that whenever you are corrected for your sins, you may bear it with all gentleness. For in this time of free choice you can, with a small expiation, make sufficient satisfaction for many debts, for which after death in purgatory the soul will be tormented, even for small ones, for a long time and most grievously."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0059-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059:p-0003","kind":"paragraph","language":"en","segment":59,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-59","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0059-0003"},"text":"Indeed voluntary satisfaction is of great value; but that which is done from necessity earns less toward grace. Altogether, brothers, it is fitting and necessary for the soul to be cleansed from fault, if it is to reign in heaven and rejoice with Christ. But the soul that has neglected the cleansing of its faults in the present life will be heavily punished in the life to come. Let none of you say, my dearest brothers, what many ignorant people have been accustomed to say: “It is enough for me if my soul has undergone the pains of purgatory.” Believe me, brothers, whoever says this word from the heart does not consider what purgatory is to be. For he does not know what he is asking for, who desires purgatory. Just as a man is foolish who, when he could pay his debt free, scorns to do so and willingly goes to prison, so he deserves to be judged the most foolish of all men who, when he can make satisfaction to God for his sins in this life, puts it off to the future."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0059-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059:p-0004","kind":"paragraph","language":"en","segment":59,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-59","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0059-0004"},"text":"In this life repentance is fruitful, and voluntary satisfaction avails much by merit; but after death there will be no place for repentance, but each one will then receive according as he has done in his body, whether good or evil. Think on these things, brothers, while you live in health, lest, overtaken by the command of death, you at last grieve too late. Let the salvation of today not wait for the morrow, and let the man who can pay his debt with grace while at liberty not allow himself to be dragged to prison with torture. As much as each one can in his whole life, so much let him take care to make satisfaction for his sins, since the spirit returns securely to the Lord if, while still existing in the body, it is daily purified by the fire of divine love."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0059-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059:p-0005","kind":"paragraph","language":"en","segment":59,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-59","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0059-0005"},"text":"Here you have a place in which daily expiation is made for public guilt: if you kept true and humble patience in your mind, you would without doubt obtain certain remission of all. But what you ought to do for secret and hidden sins, not only the rule admonishes you, but also daily sacramental confession instructs you in all things. At the altar we are accustomed every day, each one devoutly, to offer the Son of God’s majesty; and none of us approaches that holy washing and mystery unless he has first confessed according to custom, since the highest purity is required where, through the Mass, the salvation of the whole world is renewed."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0059-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059:p-0006","kind":"paragraph","language":"en","segment":59,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-59","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0059-0006"},"text":"Who among us, dearest brothers, amid these things does not daily make progress in the love of God, unless he shamefully and wholly lays aside every desire for progress? For I dare to say that the monk who does not make progress in this holy congregation is utterly convicted of having forgotten his own salvation. Believe me, brothers: God will save no one against his will. If you neglect your own progress, nothing but yourselves will be blamed. For God is the intellectual light that enlightens every man coming into this world, as John, the eagle that soars aloft, says; but those who do not receive the light will necessarily remain in darkness. He who turns his mind away from the faith that is in the Son of God remains in darkness; and for him who does not do the works of light, nothing that he sees will profit him for salvation. Outside the faith of our Lord Jesus Christ there is no salvation, and he who thinks otherwise is not a Christian."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0059-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059:p-0007","kind":"paragraph","language":"en","segment":59,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-59","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0059-0007"},"text":"Let not a foolish consideration of piety seduce you, O man, so that you believe anyone outside the faith of Christ, in any religion whatever, is to be saved, however innocently he may live or according to the law of nature; for just as outside Noah’s ark there was no life for men, so outside the Christian faith there is salvation for no one unto eternal life. For Christ, the only Son of God, is the one and only Savior of the world; whoever does not believe in him, the wrath of God remains upon him, and he will be condemned with the devil. But you, my brothers, who now believe in our Lord Jesus Christ, I beg you henceforth to live in such a way that, Christian in name and in deed, you may be able to come to his fellowship: who lives and reigns with God the Father in the unity of the Holy Spirit, God, through all ages of ages."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0059-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059:p-0008","kind":"paragraph","language":"en","segment":59,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-59","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0059-0008"},"text":"On True Repentance"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0060-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060:p-0001","kind":"paragraph","language":"en","segment":60,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-60","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0060-0001"},"text":"Homily xiv. Of monks. Homily xiii. Folio xxxii."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0060-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060:p-0002","kind":"paragraph","language":"en","segment":60,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-60","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0060-0002"},"text":"Although our whole way of life, my dearest brothers, can rightly be called penance, since indeed we seem both dead to ourselves and already buried to the world, yet because we are surrounded by mortal flesh and sojourn in the midst of a sinful nation, it cannot happen that, by the impulse of our own frailty, we do not daily offend in some matter; and for the expiation of this, satisfaction must be made by doing penance not only generally but also specifically."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0060-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060:p-0003","kind":"paragraph","language":"en","segment":60,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-60","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0060-0003"},"text":"For penance is necessary for all mortals, by which they may both bewail the evils they have committed, with the intention of amendment, and henceforth, so far as can be done, resolve to live without sin. It is proper to monks to do penance without interruption, and continually to pray both for their own sins and for those of others. For a monk does not have the office of teaching, as Saint Jerome says, but of lamenting: one who, if weak, should mourn himself, or, if perfect, should mourn the world, and in fear await the coming of the Lord. If you are a perfect monk, do penance for the sins of others; but if you are weak, you must much more do penance for your own."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0060-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060:p-0004","kind":"paragraph","language":"en","segment":60,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-60","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0060-0004"},"text":"Therefore it is always time for a monk to do penance, since he is appointed as intercessor before God not only for his own sins but also for the offenses of others. But who among you is there, brothers, who is not burdened by his own fault? Which of you, I ask, does not need penance? I see you offending daily in many things, and I grieve; I perceive how you neglect penance for past things, and I tremble. Do you not recognize that you are mortal? And why do you not satisfy the name of monk, by doing penance, necessary in time? Remember, I ask you, the threatening Scripture which says: Do not delay to be converted to the Lord, and do not put it off from day to day. For his wrath will come suddenly, and in the time of vengeance he will destroy you."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0060-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060:p-0005","kind":"paragraph","language":"en","segment":60,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-60","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0060-0005"},"text":"For you will not escape death, which for you, old men, is at the door, and for the younger lies hidden in ambush; but when you least think it, the spirit, forced from the body, will depart. Therefore, if you recognize that you are sinners, if you desire to come to God's mercy, I pray you: take it up, and amend your conduct in all things according to the purity of the rule. It is enough that until now you have neglected true penance, and have continued for so long a time in a way of life too lukewarm. For God, who overlooks the sins of men because of penance, has not promised prolongation of life to those who put off repentance. Consider the long-suffering of God, who has so long mercifully borne with you as you sin daily, and do penance, so that you may find the forgiveness you desire."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-49","html_id":"p-en-0060-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060:p-0006","kind":"paragraph","language":"en","segment":60,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-60","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0060-0006"},"text":"For the Lord says through the prophet: I do not want the death of the wicked man, but that he turn from his evil way and live. In the holy Gospel also he says: Do penance; for the kingdom of heaven will draw near. Penance is a great good for mortals: it cleanses filthy souls, and recalls obstinate minds from destruction. Here divine Augustine says: Penance heals illnesses, cures lepers, and raises the dead; it increases health and preserves grace. Penance restores a step to the lame, sight to the blind, abundance to the withered, and strength to the weak, as all things truly commend it: where contrition pierces the mind; where humble and pure confession brings forth hidden sin; where obedience makes satisfaction according to its powers; where the penitent so grieves over past things that he truly guards at all times against future ones. True penance is that which the love of God adorns with groans and tears, where the sinner grieves more over the offense against God than he fears the torment of hell."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060:p-0007:annotation-001"],"chapter_id":"ch-49","html_id":"p-en-0060-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060:p-0007","kind":"paragraph","language":"en","segment":60,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-60","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0060-0007"},"text":"And who of us, most beloved brothers, would not grieve; who would not groan that, among the lawless monks, he has sinned against the Most High, from whom we have not only life, but also await the promise of eternal happiness? Woe to us, brothers, if we neglect to do true penance in this life, for the sake of which, that we might always do it, we were made monks. For our way of life ought to be occupied in Jesus Christ crucified alone, and from the consolations of the world, O monk, [unclear]: not pleasures, not delights with the world, nor laughter, nor any consolation of the flesh, but grief and bitterness with tears; and if you do not continually give yourself to these, you have lost the name of monk. It is not permitted you to rejoice with the age, you who are dead to the world; nor ought you to seek any consolations of the present life, you who promised the Lord to serve according to the monastic rule in solitude. Yours it is, monk,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0061-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061:p-0001","kind":"paragraph","language":"en","segment":61,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-61","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0061-0001"},"text":"On the true repentance of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0061-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061:p-0002","kind":"paragraph","language":"en","segment":61,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-61","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0061-0002"},"text":"to despise always and everywhere the joys of this world for the love of God, and not to refuse to undergo any adversities or hardships for the honor of your Savior. For thus the canon admonishes you; thus the monastic institution commands; thus reason necessary for salvation persuades. You are ordered to be content with every baseness and extremity, and always fearful in all things. But I see very many of you perverting the rule of salvation, and living in the monastery otherwise than you ought. Monks now do not fear to seek delicacies in monasteries, though they came from the world to conversion poor and beggarly. For the things they could not have outside, if now they are lacking in the monastery, they rebel against humility as though they had suffered a most grave insult. Woe to the monks whom not the love of God but want has made cloistered; whose god is their belly, and who think of nothing less than poverty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0061-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061:p-0003","kind":"paragraph","language":"en","segment":61,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-61","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0061-0003"},"text":"It is not for you, O monks, henceforth to seek in the monastery the delicacies which the rule commands you utterly to deny. It befits us to despise all the pleasures of the present life, and to love absolutely nothing in this world except God. For your whole way of life ought always to be bound to divine services, you who promised to live according to the spirit and not according to the flesh. He who is a true monk does not live without repentance, but daily chastens his body by abstinence, whoever truly longs for the banquets of eternal happiness. For it cannot be that a monk should enjoy the delicacies of the present life and eternal ones; but if he longs for those, he must despise these. For the monk who professes the cenobitic canon is commanded to be a disciple of Christ the Savior; if he desires truly to please him, he must become his imitator. Thus he says to him in the holy Gospel: Whoever wishes to be my disciple, let him follow me. But what “let him follow me” means, Saint John the Apostle teaches in a certain epistle, saying: He who says that he remains in Christ ought himself also to walk just as he walked."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0061-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061:p-0004","kind":"paragraph","language":"en","segment":61,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-61","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0061-0004"},"text":"And the Lord himself again says in the Gospel: Whoever wishes to come after me, let him deny himself and take up his cross daily and follow me. He who loves father or mother more than me is not worthy of me. And he who loves son or daughter above me is not worthy of me. And he who does not take up his cross and follow me is not worthy of me. Your teacher has not spoken obscurely, O monk, nor has he wrapped his sentence in riddles, but he has put forth an evident speech, by which you can pretend no excuse. For Christ himself is the exemplar and rule of a good and perfect way of life for every Christian, and especially for the monk; the cloistered man who does not follow him with all his strength and with his whole heart boasts in vain of the profession of faith."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0061-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061:p-0005","kind":"paragraph","language":"en","segment":61,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-61","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0061-0005"},"text":"For just as one is called a Christian from Christ, so a disciple is named from imitation of the master. Therefore imitate the master in your conduct, so that you may prove yourself a true disciple of Christ. For the Lord Jesus Christ, whose disciple you profess yourself to be, O monk, though he was rich, became poor for us; but you, though base and needy, seek abundance of all things in the school of poverty, and though the preceptor commands you to despise all things for love of him, you again desire to possess all things in the monastery."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0061-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061:p-0006","kind":"paragraph","language":"en","segment":61,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-61","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0061-0006"},"text":"Your Lord and teacher was obedient to the Father for us even unto the death of the cross; but you, full of pride and impatience, either refuse to obey your superiors for love of him, or obey unwillingly and with indignation. He, for your salvation, not only endured with the greatest patience throughout his whole life the words and reproaches of wicked men, but also tolerated blows and livid stripes and horrid wounds for love of you. Nor did he refuse to undergo a most shameful death, in order to recall your soul from the error of death to the life of eternal light. From the day of his birth he lived poor and humble in the world, and was sated with no tribulations and oppressions, so that he might restore you, a most lost man, to the knowledge and love of God by teaching and benefits. For what would we be if the Son of God had not appeared as man, except most lost? And what are we, if we do not imitate the master according to our strength, except ungrateful? Woe to us ungrateful mortals, who scorn to follow humbly our Lord and Savior. Let us examine our way of life, brothers, and compare the disciples to the master whose name has been invoked over us, and we shall plainly understand how far we have withdrawn from the paths of our most kindly preceptor. But let us return to him with our whole heart, I pray, and let us do repentance, because we have withdrawn far from the way of salvation, serving the flesh rather than the spirit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0061-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061:p-0007","kind":"paragraph","language":"en","segment":61,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-61","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0061-0007"},"text":"Let no one deceive himself with the vanity of hope; let no one wait for the last hour of this life, when he can no longer sin, as repentance, because neither does the quantity of life have certainty"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0001","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0001"},"text":"Homily XIV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0002","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0002"},"text":"Fol. XXXIII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0003:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0062-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0003","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0003"},"text":"[unclear] — nor does the delay of repentance [bring] security."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0004","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0004"},"text":"He who, while healthy, does not repent is a fool; and he who does not amend his vices when he can, by the just judgment of God loses the deferred power to do so. For repentance is fruitful when it has been voluntary, by the freedom of choice; but when the danger of death is already imminent, it seems rather to be necessary than undertaken by the penitent’s own choice."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0005","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0005"},"text":"Let no one say in his heart, my brothers, let no one think that the labor of repentance is hard, and for that reason must be put off until the very last particle of this life. That thought is exceedingly dangerous, because the fixed term of life which divine providence has appointed for each person, just as it wished to be hidden from all, so it will not prolong for anyone who deliberately puts off repentance."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0006","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0006"},"text":"If we wish to be safe and secure in conscience, let us do repentance while we are healthy, while we can sin, while as yet we are not being pressed by any necessity of imminent death. For it is a very doubtful matter to do repentance when necessity already compels, and the imminence of death makes you no longer able to sin: when, that is, you have not abandoned sins, but they, because you are powerless, have abandoned you."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0007","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0007"},"text":"O how many, deceived by the hope of a longer life, descend to the abyss of eternal damnation, who when healthy held repentance in contempt. For the longer you put off repentance, the less disposed you will always find yourself to repent. For wickedness takes strength with time, and there is no sin so small that it does not grow when neglected."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0008","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0008"},"text":"Therefore embrace repentance while you are healthy, and do not put it off from day to day, because you understand what you can do today, but you do not know what will happen tomorrow. Each new day brings its own small inconveniences, and he who today is not disposed to repentance will perhaps be less fit tomorrow."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0009","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0009"},"text":"But let none of you say: What have I sinned, that repentance should seem necessary to me, since my whole life is nothing other than a certain hard and prolonged necessity of repentance? You have heard Scripture testifying that there is no man upon earth who does good and does not sin, since no one is clean before God. For even if you do not commit the great crimes of human impiety, such as homicide, theft, adultery, fornications, and things like these, nevertheless, because you have been placed in that calling in which you ought with all your strength to raise every effort to the state of perfection, sins which are small for mortals living in the world are certainly imputed to you as more serious."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0010","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0010"},"text":"For all sins must be avoided by cloistered men, as far as they can be, not only those which hinder salvation, but also those which stain the perfection enjoined upon them. And which of you lives with such purity as monastic perfection requires? It is a great sin for a monk if he has laid aside his effort toward perfection, if he has lived negligently in the monastery, if he has transgressed even one commandment of the canon and the Gospel."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0011","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0011"},"text":"But who among you, brothers, loves the Lord God with such sincerity, such charity, and such fervor of love, as a man is bound to love his maker and redeemer? Or whom will you give me from among all of you who does not sometimes exceed either in taking food or in drink beyond what accords with the integrity of monks? Which of you does not offend in word, or who is not sometimes troubled by evil thoughts? Whom among you has sloth not struck, and whom has gloomy laziness not disturbed? Who is there in this little congregation of yours whom pride does not touch, and whom impatience has not rather often made a murmurer?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0062-0012","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0012","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":12,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0012"},"text":"O, let each one of you consider the paths of his manner of life, and he will find that he fails in many things at any moment whatsoever. For what if a monk has committed no evil? What if he has kept himself clean from this wicked age? He will not be able to be perfect unless he has both turned away from evil and done the good which his perfection requires. For one without the other does not suffice, but perfection in man arises from both."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0013:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0013:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0013:annotation-003"],"chapter_id":"ch-61","html_id":"p-en-0062-0013","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062:p-0013","kind":"paragraph","language":"en","segment":62,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","sequence":13,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-62","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0062-0013"},"text":"Therefore, brothers, we must always keep watch with the greatest zeal, so that we satisfy the institution of the holy fathers, according to which by public profession we have solemnly bound ourselves to live, in order that we may direct our effort without interruption toward the perfection set before us. Let consideration of our own weakness not draw us back from the holy effort, because we are helped no less by the grace of the Creator than we run by our own desire. Just as every day in many things [unclear] more negligently in the good purpose, let us renew [unclear]. Let us join tears to holy prayers, and always [seek] the help of God with devout [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0063-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063:p-0001","kind":"paragraph","language":"en","segment":63,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-63","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0063-0001"},"text":"On the true penitence of monks."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063:p-0002:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0063-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063:p-0002","kind":"paragraph","language":"en","segment":63,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-63","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0063-0002"},"text":"Let us [unclear] with supplications. Let us preserve charity inviolable in all things, since it is charity that covers a multitude of sins. Each day the good soldier of Christ, who desires to be faithful to his Lord, should examine his conscience by scrutinizing it at least once, and should weigh carefully how much on that day he has advanced or fallen short in holy desire. Whenever he discovers that he has sinned in anything, let him at once do penance, and with tears ask mercy from the Lord. Let him not await the uncertainty of tomorrow: salvation is today; and one who can immediately find pardon should by no means interpose delay. Let him at once grieve in his heart that he has sinned against the Lord; let him also renew his holy purpose with fresh fervor, and let him consider that day wholly lost on which he has not, by making progress, become better. Prayer should always be on the monk’s lips; continual compunction should be in his heart; tears of devotion should flow continually from his eyes; and the exercises of inward love should never depart from his memory. Often there should be in the mind of the cloistered man the most bitter remembrance of the Lord’s Passion; and all the prayers he offers to the Father should be presented in the power of the blood and wounds of our Lord Jesus Christ. On his lips there should always be words bearing before them the mark of a contrite mind, and either prayer should be offered to God or meditation on his words should be turned over."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0063-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063:p-0003","kind":"paragraph","language":"en","segment":63,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-63","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0063-0003"},"text":"Let the devout monk turn away from evil and do the good that he can, with cheerfulness and the discretion of the Spirit of God, since, as has been said, for doing penance it is not enough to change one’s habits for the better and withdraw from evil deeds, unless one also strives to adorn one’s conscience with good works. Therefore, my brothers, as you know, four things are required for true penitence. The first is true contrition for sins, which is a grief of heart voluntarily undertaken in detestation of those evils that one has committed. Of this Scripture says: “A contrite and humbled heart, O God, thou wilt not despise.” And again: “Those who sow in tears shall reap in exultation.” For the companion of penitence is the grief of contrition; the greater it is, the more fruitful penitence will be. For true contrition is commended by grief of mind and attested by the continual cleansing of tears. Great is the usefulness of tears, because there is no sin so grave that contrition accompanied by tears does not wipe it away. Hence the holy doctor Augustine says: “O humble tear, how powerful and virtuous you are, because yours is the kingdom, yours is the power. You do not fear the gaze of the judge; you impose silence on those who accuse of wrongs; alone you enter to the king, but you do not depart alone; you conquer the unconquerable and bind the almighty.” The same man also says: “The holier anyone is, and the fuller of holy desire, the more abundant is his weeping in prayer.” True compunction has grief; grief, however, is shown by tears, and with these penitence is adorned as with certain ornaments. True compunction makes the soul shudder at sin; and when it has begun from fear, increased by its own growth, little by little it rises up into love, whose virtue is great and whose power is truly admirable; to it every enormity of sins immediately yields. For whomever true compunction of heart has made a suppliant, the merciful Lord immediately hears him. O happy tears, O saving affliction and truly sweet bitterness, which the devil fears, through which the compunct soul rises up to the mercy of God. For, as holy Pope Gregory says, the more abundantly fault is lamented, the higher the knowledge of truth is reached; because, for seeing the inward light, a conscience long polluted is renewed when baptized with tears."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0063-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063:p-0004","kind":"paragraph","language":"en","segment":63,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-63","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0063-0004"},"text":"The second thing that belongs to the truth of penitence is a firm purpose of amendment, since whoever has the word of confession in his mouth and does not have in his heart the purpose of amendment is either deceitful or empty. But whoever has it in his heart and not in his mouth is either proud or timid, and in no way fit for true penitence. For Scripture says: “With the heart one believes unto righteousness, but with the mouth confession is made unto salvation.” Although this saying, beloved of Christ, is principally to be understood of faith in our Lord Jesus Christ, nevertheless it seems rightly applicable to true penitence. For without confession of the mouth, contrition of heart alone is not enough for penitence, especially from that time when the statute of the Church decreed confession necessary for salvation. Therefore the third thing necessary for the truth of penitence is confession of the mouth; without it neither contrition nor the purpose of future amendment is sufficient. What sort this saving confession ought to be, I know none of you is unaware."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0064-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0001","kind":"paragraph","language":"en","segment":64,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-64","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0064-0001"},"text":"Homily XIV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0064-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0002","kind":"paragraph","language":"en","segment":64,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-64","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0064-0002"},"text":"Nevertheless I say that perhaps it will not be useless: confession ought to be personal, complete, free, humble, voluntary, and shamefaced. For the holy prelate Ambrose says that shamefaced confession avails very greatly with God for the remission of sins to human beings, and the punishment that we cannot avoid by defense we lighten by humble shame. Due confession of sins is a great thing, because it at once restores to spiritual health the soul of the one confessing, wounded by offenses; it also justifies the humbled mind and grants pardon for sins. For all our hope after the fall of sin consists in the humility of confession, because guilt is not forgiven unless it is revealed in confession, through the priest, to God, who knows all things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0064-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0003","kind":"paragraph","language":"en","segment":64,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-64","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0064-0003"},"text":"For in confession there is a place for mercy, as Solomon says in the Book of Proverbs: He who hides his crimes will not be directed; but he who has confessed them and left them behind will obtain mercy. Likewise it is written in the Psalm: I said, I will confess my injustice against myself to the Lord, and you forgave the impiety of my sin. The holy evangelist John also says in the first epistle: If we confess our sins, God is faithful and just, so that he forgives us our sins, and he will cleanse us from all iniquity. And the holy prelate Augustine says: Confession is the salvation of souls, the scatterer of vices, the restorer of virtues, the conqueror of demons, and the heaper-up of all good things. It closes the mouth of hell and opens the gates of the heavenly paradise. Cassiodorus also, commending the virtue of true confession, speaks thus: O blessed confession, which removes eternal reproach, because whatever repentance has found as guilt it renders absolved for everlasting ages."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0064-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0004","kind":"paragraph","language":"en","segment":64,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-64","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0064-0004"},"text":"Fourth: for true penitence satisfaction is necessary, by which, namely, cutting out all the causes of sins, we remove them, and for the things [which we have wrongly committed] we appease the Lord with holy works. Hence the divine pope Gregory says: We in no way make satisfaction if we cease from iniquity, unless we also pursue with contrary lamentations the pleasures that we loved. The most holy pope Leo also says in a sermon: By prayer the favor of God is sought; by fasting the desire of the flesh is extinguished; by almsgiving sins are redeemed; and at the same time through all these things the image of God is renewed in us."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0064-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0005","kind":"paragraph","language":"en","segment":64,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-64","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0064-0005"},"text":"Confession, moreover, is the voluntary accusation of the offender, from shame and through the keys of the Church, making satisfaction for sins, with the obligation through penitence to chastise in himself, at the priest's command, those things that he has brought forth. Confession ought to be simple, humble, pure, faithful, frequent, bare and open; discreet, voluntary, personal, shamefaced, complete, secret, full of tears, made at the proper times, strong, and truly accusing oneself from the heart, because true penitence requires all these things; it so bewails past sins that thereafter it commits no more things to be mourned."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0064-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0006","kind":"paragraph","language":"en","segment":64,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-64","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0064-0006"},"text":"On abstinence and the fasting of monks: Homily XV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0064-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0007","kind":"paragraph","language":"en","segment":64,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-64","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0064-0007"},"text":"Abstinence together with fasting, dearest brothers, is a great and necessary good for a monk, so that, namely, in mind he may not sin through desire of the flesh and evil thoughts, and in body he may abstain from foods and drinks that generate wantonness of spirit. For the desire of the mind is quickly inflamed into lust if the body is nourished too carefully. Considering the very great usefulness of this good, the most holy fathers of old, who handed down precepts of life to monks, all with one judgment established for us a fixed measure of fasts; under its moderation the body would take as much refreshment of foods as nature required, not as much as the intemperance of the will desired."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0008:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0008:annotation-002"],"chapter_id":"ch-61","html_id":"p-en-0064-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064:p-0008","kind":"paragraph","language":"en","segment":64,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-64","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0064-0008"},"text":"Holy Scripture also commends fasting to us in many ways, since it so often mentions it with praise. For the Lord God says through the mouth of his prophet Joel: Turn to me with your whole heart, in fasting, mourning, and weeping. Likewise in the Book of Judith it is read thus: Know that the Lord will hear your prayers if, remaining steadfast, you continue in fasts and prayers in the sight of the Lord. Similarly we read in Tobit: Prayer with fasting and almsgiving is good, more than storing up treasures of gold, because almsgiving frees from death, and it is what purges sins. Our Lord Jesus Christ also said to his disciples in the holy Gospel: Blessed are you who now hunger, because you shall be filled. But the best fast of monks is to abstain from all things that can pollute the soul, that is, not to [unclear] idle [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0065-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0001","kind":"paragraph","language":"en","segment":65,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-65","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0065-0001"},"text":"On the abstinence and fasting of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0065-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0002","kind":"paragraph","language":"en","segment":65,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-65","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0065-0002"},"text":"... to bear speech; to admit no vain, useless, or shameful thoughts; to commit nothing unbecoming a servant of God; and to omit nothing that belongs to the consummation of righteousness. For unless the mind has fasted from vices and sins, bodily abstinence will profit nothing for the salvation of the soul. Hence the blessed priest Jerome says: Your abstinence and fasting are pleasing insofar as they are offered with holy conduct, so that what in others are coverings for vices may in you become ornaments of virtues. For what does it profit for the body to be worn down by abstinence, if the soul grows dark with pride? Or what virtue is there in not drinking wine, and being drunk with anger, lust, hatred, and envy? Or what will it avail us for eternal salvation, brothers, that according to the Rule of our holy father Benedict we do not eat meat, if we do not subdue the vices of the flesh?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0065-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0003","kind":"paragraph","language":"en","segment":65,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-65","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0065-0003"},"text":"For the thrice-holy pope Gregory says: In vain is the body worn down by abstinence, if the mind, divided by disordered impulses, is scattered among vices. Therefore Scripture says: Sanctify a fast. To sanctify a fast is, by adjoining other good works, to show abstinence of the flesh worthy of God. Indeed, if abstinence from foods alone made a man virtuous, there would have been no need to add “sanctify”; but because fasting alone is not sufficient for the sanctification of the soul, it is necessary that it be adorned with the ornament of all virtues. For those who abstain from foods and do evil imitate demons, for whom there is always fasting, and sin is never absent. A fast acceptable to God is to restrain the body through abstinence from desire for evils, and through the spirit of compunction to mortify continually the deeds of the flesh for love of Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0065-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0004","kind":"paragraph","language":"en","segment":65,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-65","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0065-0004"},"text":"Let the mind of the one fasting be fervent in the love of God; let the conscience always be clean from vices; and the fasts of humble servants will please the Most High. Let monks have daily fasts, as the canon of the holy preceptor Benedict has established; let their hearts be clean, as the Lord Jesus commanded in the holy Gospel; let their refection be moderate, fleeing satiety, since just as from excessive fullness the body is corrupted by diverse and various diseases, so in it the disordered movement of lust is stirred up. For moderate and measured food is both medicine for the body and a support of virtue for the soul. For Saint John, the golden-mouthed bishop, says: Nothing is so pleasant as food well digested and cooked, nothing so healthful, nothing so sharpens the keenness of the senses, nothing so drives away sickness, as moderate refection. For sufficiency, with measured nourishment, produces health and pleasure together. But abundance makes disease, brings troubles, and generates various illnesses. For what excessive hunger does, immoderate fullness of foods also customarily does. Hunger indeed in a few days takes a man away and frees him from this penal life; but excess of foods consumes the human body and makes it rot, and wastes it with long illness, and at last consumes it with a cruel death."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0005:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0065-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0005","kind":"paragraph","language":"en","segment":65,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-65","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0065-0005"},"text":"Therefore, my most beloved brothers, in order that you may live sound in mind and healthy in body, hold to this rule of living which the holy fathers have prescribed for you by word and shown beforehand by living example: fleeing all luxury of foods and drinks, indulge the body only so much as is sufficient, when nature requires it, for good health. Let food [unclear] hunger, but not incite the body to lust; let drink extinguish thirst, but not overthrow the mind or the senses; let clothing ward off cold, but not cause the soul to grow soft in love of vanity. Always remember, brothers, that gluttony shamefully expelled our first parents from the kingdom of paradise and innocence. They did not devour bird, fish, calf, or pig, so that you should think the food itself at fault, but presumed against God’s command in the matter of a very common apple, so that you may know that not the food but the appetite is liable to the vice of sin."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0006:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0065-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0006","kind":"paragraph","language":"en","segment":65,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-65","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0065-0006"},"text":"For it can often happen that a person takes richer foods without fault, provided he regulates his appetite, while another takes cheaper foods not without guilt of conscience, when by immoderation he exceeds the measure of temperance. Therefore let none of you think himself secure from the vice of gluttony for the reason that he eats neither rich nor delicate foods, since not the food but the appetite for food is held at fault. For it is very possible to incur the guilt of sin while eating beans and vegetables, and for another, taking the most delicate birds as food, not to sin. Hence one of the holy fathers says: A belly filled with any foods whatever brings forth nurseries of lust; nor can the mind prevail to govern the rudders of discernments when it is suffocated by the weight of foods. For not only the drunkenness of wine is accustomed to intoxicate the mind, but also excess of all foods [unclear]"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0007:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0007:annotation-002"],"chapter_id":"ch-61","html_id":"p-en-0065-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065:p-0007","kind":"paragraph","language":"en","segment":65,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-65","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0065-0007"},"text":"... as food well digested and cooked, nothing so healthful, nothing so sharpens the keenness of the senses, nothing so drives away sickness, as moderate refection. For sufficiency, with measured nourishment, produces health and pleasure together. But abundance makes disease, brings troubles, and generates various illnesses. For what excessive hunger does, immoderate fullness of foods also customarily does. Hunger indeed in a few days takes a man away and frees him from this penal life; but excess of foods and drinks, fleeing luxury, indulge the body only so much as is sufficient, when nature requires it, for good health. Let food [unclear], but not incite the body to lust; let drink extinguish thirst, but not overthrow the mind or the senses; let clothing ward off cold, but not cause the soul to grow soft in love of vanity. Always remember, brothers, that gluttony [unclear] our first parents from..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0066-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0001","kind":"paragraph","language":"en","segment":66,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-66","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0066-0001"},"text":"Homily XV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0066-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0002","kind":"paragraph","language":"en","segment":66,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-66","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0066-0002"},"text":"and makes it unsteady, and altogether strips it of every contemplation of integrity and purity. Therefore great discretion is needed, so that only such food as is necessary for sustaining life is supplied to the body, and no excess of indulgence occurs. Hence the holy pope Gregory says: “It is a great labor of discretion to give something to the body that demands food, and to deny it something; by not giving, to restrain gluttony, and by giving, to nourish nature.” For through abstinence vices are to be extinguished, not the flesh; and through food the body is to be nourished, not sins. Thus, therefore, it is necessary that a monk maintain the art of continence in his diet, so that he kills not the flesh but the vices."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0066-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0003","kind":"paragraph","language":"en","segment":66,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-66","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0066-0003"},"text":"For often, while we pursue the enemy in the flesh, we cruelly slaughter, through immoderate abstinence, the spirit of devotion which we love. More often, too, while out of too much compassion we spare the flesh as if it were a fellow-citizen, we nourish an enemy for battle against ourselves. But when the vice of gluttony rules, men lose everything that they have done bravely, because when the belly is not restrained all virtues are at once overwhelmed. For a man does not rise up to the conflict of the spiritual contest if the enemy set within ourselves, namely the appetite of gluttony, is not first subdued by us with God’s help; for unless we overcome what is nearer to us, we hasten in vain to fight against what is set farther away. Indeed, war is waged in vain in the field against foreign enemies if within the city walls there is a citizen lying in ambush. We never overcome the assaults of demons unless we first overcome gluttony in ourselves."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0004:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0066-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0004","kind":"paragraph","language":"en","segment":66,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-66","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0066-0004"},"text":"Let no one, brothers, deceive himself by empty persuasion, so as to believe that there is no sin among beans and vegetables if the mind slackens, with excessive pleasure, the appetite for receiving them. For wherever appetite, made wanton in consumption, extends beyond the norm of nature, [unclear]. See, whether in the monastery or outside it, we never eat meat; fish here in this rural district are seen very rarely; no one among us has ever seen more sumptuous foods; we neither can nor indeed ought to have delicate dishes. Our foods are barley, oats, beans, peas, and vegetables, milk also and cheese and eggs. From these we receive the daily supports of our life; each day hunger stirs appetite, lest disgust arise. Outside the season of the Lenten fast, fish are so rare for us that scarcely once in a month are they brought from our river, and then very small. In the whole Bursfelde reform there is no monastery less provided for in the necessity of fish."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0005:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0066-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0005","kind":"paragraph","language":"en","segment":66,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-66","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0066-0005"},"text":"But can we therefore not fall into the vice of gluttony because we cannot obtain more sumptuous foods? Indeed, since the fault is not in the food, as has already been said, but in the appetite, one who eats peas or beans can sin no less in eating than he who is accustomed to consume the most sumptuous and choice foods. Poverty does not make us altogether secure from gluttony, though it removes occasions for sinning in more delicate things. We do indeed have a simple and rustic diet, by which nature may be sustained somehow; this, my brothers, I ask that we take care of: that in that which produces nausea in the delicate, our conscience may not be polluted by excess. Let us take with patience and thanksgiving from what the Lord has given as much as necessity itself requires; and let us not think that the snares of the devil cannot harm us, for he overthrew the first human beings in paradise not with more sumptuous food, but with a modest and cheap apple. For the fault is not in the food but in the appetite, when either we desire things forbidden to us, or, gaping after things granted [unclear], we use them otherwise than we ought."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0006:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0066-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0006","kind":"paragraph","language":"en","segment":66,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-66","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0066-0006"},"text":"Abstinence befits a woman more than a monk [unclear], who, since he has been specially called to Christ’s warfare, ought not, according to his profession, to devote himself to any delicacies. Our poverty imposes upon us a certain necessity of abstinence, because we can restrain ourselves to temperance the more easily, the less we can find anything into which we may flow away in delights. Therefore, I ask, let us turn the burdens of want into weapons of salvation, so that the less we are refreshed with more sumptuous foods, the more purely we may fast in holiness of mind. For temperance is more easily preserved in poverty, though in riches it is certainly more quickly endangered."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0007:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0066-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066:p-0007","kind":"paragraph","language":"en","segment":66,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-66","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0066-0007"},"text":"What the food of monks ought to be, blessed Jerome shows, saying in a certain letter to Paulinus: “Let your food be cheap and in the evening: vegetables, that is, and legumes; and sometimes regard the eating of a few little fish as the highest delicacies.” Whoever desires Christ and feeds on that heavenly bread does not greatly seek what dung he may make from costly foods. The lover of Christ loves abstinence; he cherishes fasting as one remedy for soul and body alike; he takes the greatest care that his heart not be weighed down by excess, nor does he take more food than nature, content with little, demands. But the monk who rejects fasting, who [unclear] the nurse of virtues, abstinence"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0067-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067:p-0001","kind":"paragraph","language":"en","segment":67,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-67","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0067-0001"},"text":"On the abstinence and fasting of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0067-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067:p-0002","kind":"paragraph","language":"en","segment":67,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-67","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0067-0002"},"text":"[Who] hates abstinence, who greedily gulps down foods, who drinks wine or strong drink and whatever can intoxicate, to satiety, is unworthy of the very name of monk and cannot be a disciple of Christ. Woe to our times, in which already very many clerics and monks have shamefully cast aside the virtue of abstinence; and those who ought to have shown the people the way of salvation no less by example than by word, given over to feasting and continual drinking and pleasures, immersed against all clerical decency, hasten to go before them into the perdition of eternal death."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0067-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067:p-0003","kind":"paragraph","language":"en","segment":67,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-67","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0067-0003"},"text":"Scripture says: “The beginning of man’s life is bread and water.” But now our monks and cloisterers buy for themselves, at great expense, whatever is sold most dearly, whatever is found most sumptuous; they bury it by gulping it into their bellies, and through intemperance corrupt soul and body alike. Amid banquets they debate fasting, and when they have become drunk they praise temperance. There each man boasts himself conqueror of the vices, when he has already been conquered by gluttony and drunkenness."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0067-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067:p-0004","kind":"paragraph","language":"en","segment":67,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-67","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0067-0004"},"text":"“Take heed,” says our Lord Jesus Christ in the holy Gospel according to Luke, “lest your hearts be weighed down with dissipation.” It is not fitting for a man dedicated to God to eat or drink to satiety, nor is it lawful for a monk to eat more than nature requires. Let eating allay hunger; let it not bring on repletion. Far away be the belchings which satiety is accustomed to generate in feasters; let vomiting and indigestion never be heard among monks. By the moderation of [sound discretion?] all cloisterers must be guided, so that each nourishes the body with foods and drinks in such a way that, serving the spirit, it may be able to live, and not so that, grown fat, it begins to run riot against the command of the mind."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0067-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067:p-0005","kind":"paragraph","language":"en","segment":67,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-67","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0067-0005"},"text":"Let satiety always be far away, for nothing so inflames the body and excites the generative members as undigested food and a belly hot with wine or beer. Hence blessed Jerome, admonishing Eustochium toward temperance, the preserver of all virtues, says in a certain letter: “Let the bride of Christ flee wine as poison, for wine and youth itself are weapons against youth, which is more prone to gluttony. Avarice does not so shake youth, nor pride puff it up, nor ambition delight it, as those vices of fleshly pleasure which seem to be born with us. We shall easily lack the other vices if in fear of the Lord we keep watch even moderately. But this enemy is within, always shut up inside; wherever we go, we carry this adversary with us. Wine and youth: a double fire of pleasure. Why do we add oil to the flame, or why do we supply fiery fuel to a little body already burning?”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0067-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067:p-0006","kind":"paragraph","language":"en","segment":67,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-67","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0067-0006"},"text":"Gluttony has laid low many who walked chastely in the middle of the road; and those whom the devil could not overcome by his own promptings, excessive drinking of wine cast into the abyss of luxury. Therefore Benedict, the most holy founder of our life, when enumerating the instruments of good works, set among the chief ones: to chastise the body, to embrace hardships, to love fasting. For no one truly follows Christ who, delicately nourishing his flesh, lives in a monastery without daily abstinence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0067-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067:p-0007","kind":"paragraph","language":"en","segment":67,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-67","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0067-0007"},"text":"Moderate abstinence, pleasing to God, works many good things in us if it is continued with religious intention to the end of life. For first of all it increases merit and nourishes in us every kind of virtue. What was the reason why almighty God forbade our first parents the eating of the apple under threat of death, unless to show the occasion of their merits through the good of obedience? For, as Scripture bears witness, God created two intellects from the beginning, namely the angelic and the human, to which he might communicate himself through grace for the enjoyment of eternal happiness. Yet although he created each from the gift of his grace, he most rightly ordained that they should become forever happy also from their own proper merit, so that in them both mercy and conversion might obtain the merit necessary for salvation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0067-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067:p-0008","kind":"paragraph","language":"en","segment":67,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-67","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0067-0008"},"text":"The angelic intellect was at once divided in two: while some fell by pride of their own will, others, humble and subject, adhered through love to their own beginning. Those, indeed, apostatizing from their beginning, departed unhappy; but these, for the merit of their adherence, were endowed with everlasting blessedness. The human intellect, however, was sent down into flesh; and soon, at the devil’s persuasion, it transgressed the commandment of God and feasted on the food forbidden to it. Hence follows the perdition of the whole human race, which no one other than the Son of God, made man from the Virgin,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0068-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0001","kind":"paragraph","language":"en","segment":68,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-68","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0068-0001"},"text":"Homily XV."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0002:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0068-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0002","kind":"paragraph","language":"en","segment":68,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-68","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0068-0002"},"text":"[unclear] no one could. For what condemned our first parents except the transgression of the commandment? For God’s concern was not with food, but with obedience. For if man had abstained as almighty God had commanded him, certainly through this obedience, in his innocence, he would have merited the enjoyment of eternal happiness. For it is established by the tradition of the Scriptures that man cannot be saved without the merit of free will; for although the grace of God works all things in all, nevertheless it will save no one without the cooperation of his own will, except only infants baptized in the name of the Trinity, and those who cannot have the free use of reason."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0003:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0068-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0003","kind":"paragraph","language":"en","segment":68,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-68","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0068-0003"},"text":"For just as free will accomplishes nothing toward salvation without the grace of the Savior, so the grace of God will not save an adult without the merit of a good will. But the first man, placed in paradise and having transgressed God’s commandment through intemperance, did not have the merit of obedience in a good will; therefore, wretched and unhappy, he was cast out. But the almighty mercy of God resolved from eternity to restore the one who had fallen through weakness, whom he knew to have been deceived by the envious serpent’s suggestion rather than by his own malice. He assigned this guilt to the passion and death of his only-begotten Son, to be born in time of a virgin, so that he who by his own rashness [unclear] might through the obedience of the mediator be restored to salvation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0068-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0004","kind":"paragraph","language":"en","segment":68,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-68","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0068-0004"},"text":"For it was impossible that the human race, lost through disobedience, should come to the Creator’s mercy except through the obedience of such a mediator, who is God and man, in whom there is both the strength of power and the innocence of nature. For we were blind through ignorance and mute through silence. The mediator of God and men, Christ Jesus, came, appointed to enlighten every man coming into this world; he handed on the knowledge of God to mortals, and, by dying for the lost, set the greatest cause for love of the Redeemer. He instructed the understanding through faith, by which we know God; he stirred the affection through his passion, so that we might deservedly love him above all things. Therefore, if we love our Lord and Redeemer with complete sincerity, it is plainly fitting that we chastise our body for love of him."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0005:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0005:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0005:annotation-004"],"chapter_id":"ch-61","html_id":"p-en-0068-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0005","kind":"paragraph","language":"en","segment":68,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-68","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0068-0005"},"text":"For our abstinence will conduce to merit for us in two ways: namely, when by fasting through obedience we [unclear] the statutes of the fathers, and when, by abstaining through charity toward God, we show ourselves pleasing to our Redeemer, who for our sake endured death. Abstinence increases merit, commends obedience, bestows wisdom and learning, purges the affection, enlightens the understanding, grants victory against demons, perfects religion, obtains pardon for sins, subdues illicit motions of the flesh, brings effectiveness to prayers, and displays to one’s neighbor an example of virtue. Abstinence purifies the mind, adorns the soul with virtues, and heals the weak little body. He who loves abstinence is wise; and he who, by loving fasting, [unclear], is strong. [unclear] the dwelling-place of wisdom; but he who pursues banquets will die in poverty of soul. It is difficult for a man who passes his life in delights to become wise. Nature is content with few things, and the health of life is preserved in modest things. Long-continuing voracity has harmed many, and more have perished by drunken excess than by the sword. For habit seems to alter nature; and the longer it has grown strong, the more forcefully it now [unclear] in any matter."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0006:annotation-001"],"chapter_id":"ch-61","html_id":"p-en-0068-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0006","kind":"paragraph","language":"en","segment":68,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-68","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0068-0006"},"text":"Among the Helvetians there is a man named Nicholas, whose abstinence has turned the people of all Germany to admiration; and today, as you have heard, he is named in everyone’s mouth with the title of holiness. He was once a farmer in a certain Helvetian village, and in the rustic manner he was accustomed, among fourteen [unclear], to administer justice to disputing villagers. It happened at a certain time that he could not revoke a judgment of his associates which he considered unjust; and, fearing danger to the salvation of his soul, he left his house, wife, children, and all the business and goods of the world, and withdrew alone into a nearby wood for the love of God, in which he leads a solitary life. And behold, today is the twentieth year since he entered the solitude, and he has taken no human food. I speak of things most well known to all, nor do I think there is any man living in Germany who has not heard the fame of this miracle. But lest perhaps anyone in the future should believe that we have been deceived by pretence, we cite Helvetia, together with the bishop of the church of Constance, as our witness; they have observed his conduct and life most carefully."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0068-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068:p-0007","kind":"paragraph","language":"en","segment":68,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-68","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0068-0007"},"text":"On the abstinence and fasting of monks."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0069:p-0001:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0069:p-0001:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0069:p-0001:annotation-003"],"chapter_id":"ch-61","html_id":"p-en-0069-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0069:p-0001","kind":"paragraph","language":"en","segment":69,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0069","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-69","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0069-0001"},"text":"He is a man most acute in intellect; although utterly ignorant of letters, in [unclear] another hermit, once Antonius, he understands the meaning of Scripture very well. And we saw that he disputed most eloquently with a certain master about the sacrament of the altar; this he will not be able sufficiently to admire who has scarcely tasted heavenly things through the practice of contemplation. I have set forth this about food, brothers, so that you may understand that there is nothing so difficult that custom, continued over a long time, does not make it light. That holy man, as he himself confesses, did not suddenly arrive at the height of this abstinence, but with the passage of time and by degrees, little by little, withdrawing from himself somewhat of his food, until he was able to abstain so greatly throughout. For he abstained, as we have said, from every corruptible food for almost [unclear] years. By the example of this man, my brothers, let each one learn to withdraw daily something else from his food and drink for the love of God, and so to minister to his body not as much as he can, but as much as is enough for the sustenance of nature. For, as Boethius bears witness, nature is content with very few and very small things; if it be made to flourish for a time with superfluous foods, what you have poured in becomes either [unclear] or harmful. Many illnesses are produced by many dishes, and gluttony of the belly dulls the mind and torments life. For the wise man says: Sweet is the sleep of the worker, whether he eats little or much; but the fullness of the rich man does not allow him to sleep. The belly must be filled without satiety, and one must rise from table without disgust, so that, namely, we may eat not as much as appetite demands, but as much as nature requires. But variety of foods must especially be avoided by monks; for he who lives on varied dishes, testing what nature demands to be put into the stomach, feasts not without the vice of gluttony. The strength of our body is to be restored with moderate and simple food, not shamefully oppressed with varied or many foods, because the body was not created for food, but food for the body. That variety of foods brings diseases upon the body we prove from the temperance of the ancients, whom the simplicity of all their foods preserved for a very long time in this life. But our most holy lawgiver, the hierophant Benedict, the most modest of all the chief monks, prescribed for us a rule adorned with the highest discretion, in which"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0070-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070:p-0001","kind":"paragraph","language":"en","segment":70,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-70","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0070-0001"},"text":"Homily XV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0070-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070:p-0002","kind":"paragraph","language":"en","segment":70,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-70","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0070-0002"},"text":"which so weaken the body that they do not raise the mind into pride, lest the exercise of humility become material for vices. Fasting detests idleness; it does not love verbosity; it loves seclusion; it applies itself to prayers and tears. Fasting, as Saint Ambrose bears witness, is the death of fault, the destruction of offenses, the remedy of salvation, the root of grace, the foundation of chastity. By this step Moses, the righteous man, came to God; by this gift Elijah ascended into heaven in a chariot before he died. Those who walk in the spirit love fasting, and those who profess chastity necessarily flee an abundance of delights. For hunger is the friend of virginity, the enemy of wantonness. Fullness, however, betrays chastity and nourishes wantonness. For fasting extinguishes the burning arrows of the devil; persistence in prayer restrains them; and continuance in vigils in the love of Christ repels all the snares of demons. Hence Saint Leo the Pope says in a certain sermon: What can be more effective than fasting? By its observance we draw near to God, and, resisting the devil, overcome seductive vices. For fasting has always been food for virtue, and abstinence the nourishment of holy chastity. From abstinence, indeed, chaste thoughts proceed; it begets reasonable desires and modest counsels as well; and through voluntary afflictions the flesh dies to concupiscences, while the spirit is renewed in virtues."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0070-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070:p-0003","kind":"paragraph","language":"en","segment":70,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-70","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0070-0003"},"text":"Therefore, my brothers, let us fast a fasting of virtue out of love for him who did not refuse to undergo death for us, and let us abstain not only from unlawful things but also, as far as possible, from permitted things, so that we who in many matters offend against the commandments of salvation may, in recompense of satisfaction, henceforth restrain ourselves from every pleasure. Let us fast from every sin; let us take no food of malice; let us devour no banquets of pleasure; let us not become drunk with the wine of luxury. Let us fast from all depravities; let us abstain from evil works; let us not speak useless, empty, idle, scurrilous, and pernicious words; and let us always beware of harmful and perverse thoughts that separate us from God. Let us always keep watch most zealously in prayers to God, knowing that he whom we invoke with our prayers is everywhere most present to us. Let his praise always be in our mouth; and when we cannot praise his magnificence with speech, let us adore him in the heart with the desires of a most chaste love. For then our fasts are pleasing to him, when they have been adorned with holy works and continual prayers. For the prayer of the righteous man, as sacred Scripture bears witness, penetrates the heavens; it becomes the more effective, the more it is found adorned with charity and fasting. Let us join to it, as it were, two wings, fasting and charity, and it will obtain for us from the Lord whatever we have asked that is conducive to salvation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0070-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070:p-0004","kind":"paragraph","language":"en","segment":70,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-70","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0070-0004"},"text":"On the Lenten fast of monks: Homily XVI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0070-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070:p-0005","kind":"paragraph","language":"en","segment":70,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-70","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0070-0005"},"text":"Since, by the bounty of our Lord Jesus Christ, dearly beloved brothers, we have begun the Lenten fast, reason requires that we say something briefly about its observance. For although you have many writings of the holy fathers concerning this most sacred exercise of fasts, nevertheless, because I know by experience that my sermons among you are not wholly without fruit, I gladly impart to your edification what the Lord has bestowed. For, as blessed Jerome bears witness, the action of the living voice has a certain hidden inner operation, which in Greek speech he more elegantly called energia; and the speech of the teacher, delivered by his mouth, is stronger for persuading."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0070-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070:p-0006","kind":"paragraph","language":"en","segment":70,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-70","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0070-0006"},"text":"But I, set apart in your midst by the name of shepherd alone, confess that I am young, unlearned, and lacking the experience, together with discretion, necessary for the governance of souls. Hence it comes about that I speak with a certain shame and embarrassment, a young man among elders, an ignorant man among the learned, a disciple among masters. Therefore I beg that none of you despise the simplicity of my speech; let no one take it ill that I speak, because even if I am not fit for speaking, nevertheless by reason of the duty of the pastoral care entrusted to me I confess before God that I am bound to admonish you. Charity gives me lively boldness for speaking, and the more ready you show yourselves to hear, the more you provoke me to speak. Nor will the labor be heavy to me, however great it may seem, by which the salvation of your souls is perfected. Help me with your prayers, that the Lord Jesus may speak in my mouth and grant strength to my little talent to bring forth into the midst whatever can produce in you an increase of holy fervor. For I am unable to profit your charity by my sermons as much as I desire, because I am compelled to be occupied too much with the care of secular business."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0071-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071:p-0001","kind":"paragraph","language":"en","segment":71,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-71","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0071-0001"},"text":"On the Lenten fast of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0071-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071:p-0002","kind":"paragraph","language":"en","segment":71,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-71","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0071-0002"},"text":"Only by day, and in that part of the night which after the night lauds I am accustomed to spend sleepless, have I devoted myself to exhorting you, setting down on slips what occurred to me as needing to be said. And so I wished to introduce today’s discourse from the Rule of our most holy father Benedict, who speaks thus about Lenten observance: Although at every time the life of a monk ought to have the observance of Lent, nevertheless, because this virtue belongs to few, we therefore advise that in these days of Lent they guard their life in all purity, and that all alike wash away in these holy days the stains and negligences of other times. This is then done worthily if we refrain from all vices and give our effort to prayer of the heart."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0071-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071:p-0003","kind":"paragraph","language":"en","segment":71,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-71","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0071-0003"},"text":"If this virtue belongs to few, namely that at every time they lead a life of Lenten observance, it is now plainly evident that few monks in religion live according to the purity of the Gospel, since all who profess the warfare of Christ are bound to direct their effort toward the summit of perfection. For a monk, according to the interpretation of his name, is solitary; and in the monastery he is then rightly believed to live according to the Gospel and the rule which he has professed, when, for love of God, he has despised the affairs and honors of the world, and conducts himself before God and men in all purity of heart: strenuous in work, clean in thought, sparing and peaceable in speech."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0071-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071:p-0004","kind":"paragraph","language":"en","segment":71,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-71","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0071-0004"},"text":"This is the life of a monk, having Lenten observance at every time: to chastise the body for love of God through abstinence, and to nourish the mind through inner compunction. He lives rightly who lives justly, who loves God above all things, who with the greatest zeal and the greatest diligence observes his commandments in words and deeds. For he is the true monk of Christ who imitates Christ with all his strength."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0071-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071:p-0005","kind":"paragraph","language":"en","segment":71,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-71","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0071-0005"},"text":"But if you wish to imitate Christ, O monk, observe most diligently what I am about to say. Flee the world and all consolations of the flesh, so that you may deserve truly to be solitary. Never permit vain, useless, foul, and harmful thoughts to dwell in your heart; rather, always think something good, and let the memory of the Lord’s passion never depart from your soul, so that each day with thanksgiving you may contemplate the Lord hanging on the cross. Consider God present to you everywhere: he sees, knows, and understands whatever you have either thought or done, since nothing is hidden from him."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0071-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071:p-0006","kind":"paragraph","language":"en","segment":71,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-71","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0071-0006"},"text":"Keep your heart clean from every stain of sin, and always have a pure conscience fervent in the true love of Christ. Let no idle time fly away from you, but let thought always find you engaged in good works. Do not grow sluggish with much sleep, and make yourself far removed from every sloth of tepidity. Embrace moderation in food and drink, and live as sparingly as is permitted, so that the body, moderately sustained, may always serve the spirit in humility and by no means rise up against the command of reason."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0071-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071:p-0007","kind":"paragraph","language":"en","segment":71,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-71","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0071-0007"},"text":"As soon as you have sensed some torpor arising in you, flee to the memory of the most bitter passion of our Lord Jesus Christ, and bring back into your mind whatever can drive away sloth most swiftly. Break up, I beg you, all the hours, since torpor of mind, when ignored, suddenly increases, and sloth which is not at once extinguished by a new fervor of mind is immediately strengthened into grave destruction of the soul. For of all evils in a monk the worst is if, through torpor and sloth, he has provided a place in his heart for the seed-bed of vices."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0071-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071:p-0008","kind":"paragraph","language":"en","segment":71,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-71","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0071-0008"},"text":"And you, O monks, must keep watch against this beast not only every day, but every hour and moment, since once admitted into the heart it never enters alone; rather, the whole mass and wellspring of all vices accompanies it. There is no more destructive plague for a monk than the torpor of sloth, through which every fervor of devotion is extinguished; and, faithful service having been abandoned, the mind, shaken by idleness and leisure, is hurled down into the pit of despair. Whoever permits the delay of sloth quickly falls away from the purpose of holiness."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0071-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071:p-0009","kind":"paragraph","language":"en","segment":71,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-71","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0071-0009"},"text":"Against this Solomon admonishes you in the Book of Proverbs, saying: Go to the ant, O worker, and consider its ways, and learn wisdom. Though it has no guide, nor teacher, nor ruler, it prepares its food in summer and gathers at harvest what it may eat. And again he says: Desires kill the lazy man, because his hands were unwilling to labor at anything. Nothing is worse for those professing the purpose of holiness than leisure, because it not only stores up no good, but also consumes and scatters everything previously stored up. For the fervor of holy devotion rejoices and makes progress by advancement; but by cessation it grows sluggish and little by little, not to say suddenly, vanishes,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0072-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072:p-0001","kind":"paragraph","language":"en","segment":72,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-72","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0072-0001"},"text":"Homily XVI. For the root of despair is sloth, and the mother and nurse of all vices. For just as a garment both produces and nourishes the moth, so the most destructive plague of acedia both begets and fosters despair. Indeed this beast is accustomed to vex monks more than others, and especially those who lead a withdrawn life in solitude. Therefore, monks, you must take the greatest care against this enemy of the salvation of souls; you must fight not by fleeing, but by resisting bravely; and you must diligently consider that no one has attained the honor of holiness by torpor and sloth, nor has anyone deserved the kingdom of eternal happiness except by great and continual labor."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0072-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072:p-0002","kind":"paragraph","language":"en","segment":72,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-72","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0072-0002"},"text":"Therefore the mind must always be renewed by daily and fresh increases of virtues, and this perilous path of life is to be measured not by what has been traversed, but rather by what remains. Let no one promise himself security in this life, which is wholly called temptation, full of as many dangers as there are affections in the soul; but let each one beware that he who could become better from worse does not become worse from better. And especially on these holy days let us all take care, as far as we can, to become better, adding for ourselves, according to the counsel of our divine teacher, something to the customary burden of our service: namely special prayers, abstinence from food and drink, so that each one, beyond the measure imposed on him, may of his own will offer something to God with the joy of the Holy Spirit; that is, let him subtract from his body something from food, from drink, from sleep, from talkativeness, from security, and with the joy of spiritual desire await the holy Pasch."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0072-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072:p-0003","kind":"paragraph","language":"en","segment":72,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-72","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0072-0003"},"text":"For he is proved to be a monk of little religion at other times who on these holy days is not found more religious and, in the love of God, more fervent and more devout. Hence the divine Pope Gregory says in a certain homily: Lent must be observed with the greatest observance, so that fasting in it, on account of the Lord’s days which have been subtracted from abstinence, unless illness has hindered someone, is by no means relaxed, because these days themselves are the tithes of the year which we are commanded to offer to the Lord. Saint Ambrose also says: He keeps Lent who by fasting and watching ascends to Easter. For just as at the remaining time of the year to fast is a reward, so in Lent not to fast is a sin. For those fasts are voluntary, but these are necessary; those come from choice, but these from law. To those we are invited; to these we are compelled. And therefore he who passes over the appointed number by eating on one day is not accused as the violator of one day, but is charged as a transgressor of the whole of Lent."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0072-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072:p-0004","kind":"paragraph","language":"en","segment":72,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-72","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0072-0004"},"text":"On these sacred days all desires of the flesh must be restrained; the body must be chastised by abstinence, so that if perhaps at other times we have lived with too little moderation, we may in some way make recompense by this Lenten fast. Therefore, dearest brothers, let us follow the admonitions of our most holy father Benedict, and with all the diligence we can let us exercise ourselves in holy works, subtracting something each day from our body, for the love of God, from food and drink, so that we may prove ourselves true servants of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0072-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072:p-0005","kind":"paragraph","language":"en","segment":72,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-72","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0072-0005"},"text":"Next, however, our holy founder adds, saying: Nevertheless, this very thing which each one offers, let him suggest to his abbot, and let it be done with his prayer and will, because what is done without the permission of the spiritual father will be attributed to presumption and vainglory, not to reward. Therefore everything is to be done with the will of the abbot. The words of our holy lawgiver, brothers, are clear, lest anyone be able to have recourse to the veil of ignorance. For if everything is to be done with the will of the abbot, then without his permission absolutely nothing is to be done. Indeed, the more a good work is adorned by many virtues, the greater its merit before God must without doubt be. Therefore when a monk, by the license and blessing of his abbot, subtracts something of food or drink from his body for the love of God, he is to receive from the Lord not only the promised reward of eternal fullness for that abstinence itself, but also the kingdom for humility, and for the merit of holy obedience he will attain without end the fellowship of all the saints in heaven."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-61","html_id":"p-en-0072-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072:p-0006","kind":"paragraph","language":"en","segment":72,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-72","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0072-0006"},"text":"For the monk who, having once professed, has subjected his head to monastic institutions has resigned his own will to Christ in the hands of the abbot; and if thereafter he should again usurp it by his own judgment, he has already shamefully denied Christ. For what else is a monk who usurps the ownership of his will, if not an unjust professor of a thing that belongs to another? Therefore let the monk be humbly subject to his abbot for the love of Christ always in all things; let him presume nothing at all."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0073-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073:p-0001","kind":"paragraph","language":"en","segment":73,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-73","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0073-0001"},"text":"On the Lenten fast of monks."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073:p-0002:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0073-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073:p-0002","kind":"paragraph","language":"en","segment":73,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-73","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0073-0002"},"text":"...to act against his command: let him omit or neglect nothing that has been enjoined upon him by him. Let him take the utmost care not to distress or disturb his pastor by restless conduct; nor let him murmur against him, nor disparage him, nor say any evil [unclear] against him. Rather let him revere him with the sincere affection of charity, as Christ's vicar, and not grieve his mind by troublesome or disorderly words or deeds. Let him, moreover, assist his labors as much as he can, and intercede for him before God with continual prayers. Monks sin greatly against God who are not afraid to grieve their abbot by troublesome detractions and wicked manners. Therefore whoever as a monk desires to be good, whoever truly wishes to be devoted in the Lord, should always and everywhere venerate his abbot with pure love as the vicar of Jesus Christ in the monastery; he should humbly obey his commands in all things, and in no way depart from his direction."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0073-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073:p-0003","kind":"paragraph","language":"en","segment":73,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-73","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0073-0003"},"text":"But the abbot, for his part, should strive to show himself in all things a worthy pastor to his monks, one who feeds the sheep of Christ entrusted to him both by word and by example, in all the gentleness of charity. Let him not disturb the brothers without just and reasonable necessity; let him not be a despiser of the holy community; let him recognize himself as the steward of the things of the monastery, not their lord. Let him not be a mocker of his subjects, not turbulent, not troublesome, not a tyrant, but their sincere lover, pleasant in speech, gentle and upright in manners, holy in conduct, clean in conscience, always devoted in mind to God. Let him at all times bear solicitous care for the souls entrusted to him, and neglect none of those things that seem able to conduce to their salvation. Let him not on this account raise himself on high because he has been placed as ruler of others, but let him remember that he has so much the more to fear, insofar as he is most certainly bound to render account for all in the dread judgment of God. Let him correct the proud, rebellious, and contumacious as a lord; the humble, obedient, and governable, let him kindly cherish as a most gentle father, and wisely distribute to each one his right without acceptance of persons. Let him always consider himself the mother and nurse of the monks, and therefore those whom he can bring back to better things by gentleness he ought not to exasperate with troublesome words and harsh invectives. Let him always bear solicitous care for the sick, and provide for all in such a way that they have no just cause for murmuring. Let him learn from his own weaknesses how he ought to have compassion on his subjects. For he cannot be a good pastor of souls who disdains from the heart to suffer with the necessities of his sick subjects. But he can become a good abbot among monks who knows how to adapt himself to the persons of the sick in such a way that, as often as a brother asks something of him, taking upon himself the form of the person asking, he says in his heart: What would I wish to be done for me in this matter, according to the right judgment of reason, if I were in the position of the one asking? But if the abbot imagines himself in mind to be a subject, he will let no one go away from him distressed."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0073-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073:p-0004","kind":"paragraph","language":"en","segment":73,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-73","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0073-0004"},"text":"We have now said, brothers, what sort of men it is fitting for you to be toward us for the love of God, so that, existing as good monks, you may please the Lord Jesus in truth. You have heard nevertheless what sort of pastor I ought to show myself to you; whether I do this or not, you yourselves will judge better than I. For we shall fast in vain and shall see no fruit of Lenten observance, unless we all remain in true brotherly charity, with purity of heart in the love of God. For what does it profit toward the rest of salvation to afflict the body through abstinence and fasting, and not to be concordant before God in the true charity of ecclesiastical union? Or what good will it do to abstain from richer foods, and to defile the conscience with evil works or thoughts? For in order that the fasts we have begun may be pleasing to God, it is necessary that they be not only alien and remote from vices and sins, but also adorned with the fullness of all virtues. For holy Ambrose says: What does it profit to fast in the belly and to be wanton in hunting; to abstain from foods, to wander in sins? Do you think, brothers, that he fasts who at first light does not keep watch at church, does not seek out the holy places of the blessed martyrs, but, rising in the morning, gathers his servants, sets out the nets, brings out the dogs, ranges through groves and woods; who, I say, drags servants along with him, perhaps hastening rather to church? For his own pleasures he heaps up the sins of others, not knowing that he will be guilty both of his own fault and of the ruin of his servants. And Saint Leo the pope says: The sum of our fasting does not consist in abstinence from food alone..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0074-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074:p-0001","kind":"paragraph","language":"en","segment":74,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-74","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0074-0001"},"text":"Homily XVI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0074-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074:p-0002","kind":"paragraph","language":"en","segment":74,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-74","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0074-0002"},"text":"For food is not fruitfully withheld from the body unless the mind is recalled from all iniquity. The blessed Jerome also says: What does it profit for the body to be made thin by abstinence, if the spirit swells with pride? What virtue is there in not drinking wine, and in being drunk with anger, hatred, and the other poisonous cups of the soul?"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074:p-0003:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0074-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074:p-0003","kind":"paragraph","language":"en","segment":74,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-74","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0074-0003"},"text":"Therefore let none of you promise himself sanctity from abstinence from foods alone, since whatever is required for true penitence is judged necessary also for fasting. For fasts profit unto salvation for those who are contrite for their sins in a true purpose of amendment, who fervently devote themselves to good and holy works. Hence those who fast from food and drink must also abstain from all vices, so that the mind, adorned with the beauty of virtues, may sweetly burn in the love of Christ, and may in no way grow lukewarm from the progress of habitual conduct. For the virtue of abstinence is nothing if it has not been adorned with the works of charity. Therefore hear my counsel, monk, if you wish to make your fast fruitful before God. First cleanse your conscience from every stain of sin, so that no desire of evil may remain within; so that the mind may become fervent in the exercise of divine love, and also be praiseworthily adorned with all virtues. Through the remedy of contrition and confession wash away past sins, and by persisting in prayers with tears, strengthen your mind thereafter against all temptations with God’s help. Toward [unclear], as much as you can, be fervent in the exercise of love; toward yourself, in a pure conscience, be rightly tranquil; toward your brother, be ordered in true charity. In humility always be foremost; firm in constancy and obedience. Diligently exercise chastity by pious action, and your mind in the Passion of our Lord and Savior Jesus Christ, so that thereafter there be no day on which you have not at least once gone over his life and death in meditation with thanksgiving and tears. For rude and too unpracticed, not to say ungrateful, is the Christian who is so immersed either in temporal affairs or occupied with the pleasures of the flesh that he does not daily remember, at least once, with thanksgiving, the most bitter Passion of his Redeemer."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0074-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074:p-0004","kind":"paragraph","language":"en","segment":74,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-74","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0074-0004"},"text":"Fol. XXXIX."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0074-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074:p-0005","kind":"paragraph","language":"en","segment":74,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-74","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0074-0005"},"text":"But the monk who forgets the benefits of our Lord Jesus Christ, who does not once each day call to mind his Passion with thanksgiving, who does not every day meditate on the evangelical law of the Lord, is deservedly judged the most ungrateful of all men. Nothing is more powerful than that prayer which is offered to God the Father in union with and in the power of the Lord’s Passion. Too justly is that spirit to be condemned which, redeemed by the most precious blood of Christ, is led away by the pleasures of its flesh, so that it does not remember such great benefits of God toward it. For there was no cause for the Son of God to become man except that he wished to justify us sinners: born in the world for us, suffered in the world for our sins. It is fitting, therefore, my brothers, that with all devotion we celebrate this Lenten fast, dedicated to his most sacred Passion, who first deigned to do such great things for our salvation, who, in order to rescue us from the destruction of death, did not hesitate to give himself for us unto death. Let us do, for the love of Christ, whatever good we can; let us endure, in consideration of his Passion and death, every adversity that may befall us in this world, since the Lord Jesus, who out of charity willed to suffer for us, has truly shown himself most worthy that we should love him with all our heart. For if, brother, you acknowledge yourself a sinner, Christ has saved you by his death. Contemplate him hanging on the cross as is fitting, and you will be healed from every bite of sin. For nothing is found in this world more effective for curing the wounds of conscience, nothing more powerful for purging the sight of the fearful mind, than continual meditation on the wounds of Christ. For the most precious blood of the Lord, poured out, has been made a sufficient medicine for sin. Hence the holy bishop Augustine says: Brothers, that we, wounded by sin, may be healed, let us look upon Christ crucified. For just as those who looked upon the bronze serpent in the desert did not perish from the bites of serpents, so those who"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0075-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0001","kind":"paragraph","language":"en","segment":75,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-75","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0075-0001"},"text":"On the Lenten fast of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0075-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0002","kind":"paragraph","language":"en","segment":75,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-75","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0075-0002"},"text":"Those who look upon the death of Jesus Christ with [faith?] and devotion are healed from the bites of sins. But if you trust that you have been justified from sin, then all the more and more fervently must you look upon Christ hanging on the cross; without the merit of his passion no one lives justly on earth. For outside faith in Christ there is no righteousness, and however religiously a man may live, if he does not believe in our Lord Jesus Christ, he will in no way attain eternal salvation; rather, the wrath of God remains upon him, and he will necessarily perish forever. The death of Christ opened the gate of salvation, through which no one else can enter except one who faithfully believes in Christ. For this reason Christ humbly submitted himself to the condemnation of death, so that he might free believers from the yoke of eternal damnation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0075-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0003","kind":"paragraph","language":"en","segment":75,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-75","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0075-0003"},"text":"O infinite charity, piety without measure: who among those who believe in you, eternal Majesty, would not marvel at such astonishing benefits granted to us? For your passion, Lord Jesus, is the price of our salvation, the final refuge of sinners, the singular remedy of weak minds, the fountain, origin, and end of all good things. Let us now therefore, dearest brothers, recall and diligently bring back to memory the bitterness of the Lord’s passion, so that, since we recognize that we are necessarily sinners, we may at last be justified through the merit of that same our Savior."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0075-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0004","kind":"paragraph","language":"en","segment":75,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-75","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0075-0004"},"text":"For meditation on the Lord’s passion surpasses all the exercises of this world, if it is continued for a long time with the fervor of inward devotion. That mind of a monk which, kindled by zeal for divine love, has been accustomed each day, at least for a short hour, to hold the memory of the passion of our Lord Jesus Christ with tears, does not easily lie open to the suggestions of demons. For that heart which the love of Jesus possesses always remains inaccessible and closed to all evil thoughts."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0075-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0005","kind":"paragraph","language":"en","segment":75,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-75","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0075-0005"},"text":"Happy indeed is that monk, and never to be named except with honor, who meditates day and night with loving zeal on the teaching and passion of our Lord Jesus Christ; who never forgets his Savior; who, whether he eats or drinks or does anything else, always beholds with the eyes of the mind the Lord Jesus hanging on the cross. No destructive thoughts move about in his heart; no evil or idle word proceeds from his mouth; he thinks of nothing but Jesus crucified for us, and whatever he says sounds of Jesus or of righteousness. As soon as he sees a painted image of Jesus crucified, he dissolves into tears, and, made as if senseless by the excessive desire of his mind, is filled with a most sweet bitterness. He can admit no consolations of the present life, because when he thinks that his Lord is seated in heaven, he weeps over his own exile prolonged on earth."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0075-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0006","kind":"paragraph","language":"en","segment":75,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-75","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0075-0006"},"text":"He loves nothing in this world except Jesus; he seeks nothing other than the Crucified. If riches are at hand, his heart utterly disdains to set itself upon them; but if they are lacking, he by no means seeks to find them. For when he recognizes himself to be a disciple of poor Jesus, he understands very well that the riches of this world are a great impediment to Christian perfection. Having scanty food and a poor covering for the body, he is content with his Lord, who was made poor for us and foretold that those hungering for righteousness are blessed. Happy, I say, is that monk who can truly say with the holy martyr of Christ, Theophorus: “My love has been crucified, and therefore my heart receives no consolation of this world.” And that saying of the Christ-loving Paul: “For me the world has been crucified, and I to the world.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0007:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0007:annotation-002"],"chapter_id":"ch-73","html_id":"p-en-0075-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0007","kind":"paragraph","language":"en","segment":75,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-75","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0075-0007"},"text":"Now therefore, my dearest brothers, hear my counsel, and sanctify the fast you have begun by the continual memory of the Lord’s passion. For I tell you that among all the exercises of monks none can be holier, none more acceptable to God, none more salutary for you, than that which is practiced in daily diligence in meditation on the passion of our Lord Jesus Christ, with compunction of inward love. For this exercise of the saving passion suddenly makes from a sinner a penitent; from one lukewarm and dry, by wondrous compunction, a devout man; from an impious man, a just one. It covers a multitude of sins; it gives strength to the spirit against demons; it sets an end to all [unclear]; and it confers strong increase upon the holy virtues of the soul. The devoutly continued memory of the Lord’s passion purifies the conscience of the one meditating; it illumines the understanding in every knowledge of truth; it sweetly inflames the affection in the love of God. Devout meditation on the passion of Christ causes one to despise all the delights of this world, and to fear nothing, however hard or adverse. It exterminates lusts; it subdues the luxury of both mind and body; it puts envy to flight; [unclear]."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0008:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0075-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0008","kind":"paragraph","language":"en","segment":75,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-75","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0075-0008"},"text":"[unclear]"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0009:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0009:annotation-002"],"chapter_id":"ch-73","html_id":"p-en-0075-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075:p-0009","kind":"paragraph","language":"en","segment":75,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-75","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0075-0009"},"text":"He loves nothing in this world except Jesus; nothing other than the Crucified, who blessedly foretold righteousness to those hungering for it. Happy, I say, is that monk who can truly say with the holy martyr of Christ, Theophorus: “My love has been crucified, and therefore my heart receives no consolation of this world.” And that saying of [the Christian?]: [unclear] the world [unclear] memory of the passion"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0076-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0001","kind":"paragraph","language":"en","segment":76,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-76","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0076-0001"},"text":"Homily XVII. Fol. XL."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0002:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0076-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0002","kind":"paragraph","language":"en","segment":76,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-76","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0076-0002"},"text":"it restrains; it calms greed; it [unclear] sloth; it mitigates anger; it roots out pride from its very roots. Moreover, no passion for a carnal thing wearies the mind of the person whom the Passion of Christ truly occupies. O how sweetly he burns whom the memory of the Passion of Jesus has sweetly inflamed; and how blessed is the mind that embraces continual meditation on the death of Christ. O good Jesus, my crucified love, who are the salvation and savior of faithful souls: grant us to keep continual memory of your Passion; grant your servants always to commend the fasts they have begun with good works, because then our abstinence will be most pleasing to your uncircumscribed majesty, when it has been adorned with meditation on your precious blood; you who live and reign with God the Father, in the unity of the Holy Spirit, God, for ever and ever."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0076-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0003","kind":"paragraph","language":"en","segment":76,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-76","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0076-0003"},"text":"Here ends Homily XVI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0076-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0004","kind":"paragraph","language":"en","segment":76,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-76","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0076-0004"},"text":"On the Sleep and Wakefulness of Monks. Homily XVII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0005:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0076-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0005","kind":"paragraph","language":"en","segment":76,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-76","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0076-0005"},"text":"The monk who always thinks that he is going to die allows no time to pass idly. Scripture says: “Remember your last things, and you will not sin forever.” On the contrary, concerning the forgetful and sluggish it is written: “They are a people without counsel and without prudence. Would that they were wise and understood, and provided for their last things.” The remembrance of death brings watchfulness into the soul and extinguishes every disordered thought of the mind. He who rightly fears death never grows sluggish in good work. For the wise man says: “Whatever your hand is able to do, do it diligently, because neither work, nor reckoning, nor wisdom, nor knowledge will be in the underworld to which you are hastening.” For the monk who is a true worshiper of God spends no moment of time uselessly, but night and day, in the exercise of good work, he carries out the watchfulness of the mind with the greatest devotion; and while sleeping in body he constantly says in spirit to God: “I sleep, and my heart keeps watch.” Sleep is an image of death and a binding of the body’s sense; but he who is a true lover [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0076-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0006","kind":"paragraph","language":"en","segment":76,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-76","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0076-0006"},"text":"On the Sleep and Wakefulness of Monks."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0007:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0076-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076:p-0007","kind":"paragraph","language":"en","segment":76,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-76","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0076-0007"},"text":"For they mercifully allowed monks in community a space of five hours before the night lauds, and they likewise added two or [unclear] hours after Matins for sleep. He for whom this, namely seven hours for resting, is not enough shows himself to be an excessively lazy and slothful monk. Therefore we are admonished to keep watch not only in mind but also in body, because no man can preserve himself in true purity if he disdains to keep bodily watch in God’s service. Let us therefore keep watch, dearly beloved brothers, especially in these holy days of Lent, in which we have declared war on the vices and are vigorously prepared to conquer and overcome the ancient enemy, the devil. For hear the holy prince of the apostles admonishing us with these words: “Brothers, be sober and watch.” Why did he give this admonition? “Because,” he says, “your adversary the devil goes about like a roaring lion, seeking whom he may devour; resist him, strong in faith.” And so, my brothers, let us keep watch as long as we are set in battle, lest, weighed down by drowsiness or idleness, we be overcome by the adversary of our salvation. For as long as we live in the flesh, we must fight bravely against the enemy by watchfulness and the chastisement of our body. Let the labor of the contest not frighten you, because, even if our adversary is troublesome, nevertheless he is so weak and feeble that he can overcome no one except one who is willing, and one who has entirely cast away all guard over himself. But the Lord Jesus Christ, our helper and protector, is strong; he gives strength to those who fight eagerly, and in heaven he will grant the victors the unfading crown with all his saints. Just as dust is scattered by the wind, so our adversary the devil, confounded and terrified by the voice of those singing psalms with humble devotion, is put to flight. Therefore let none of you, dearly beloved brothers, act negligently; let no one grow sluggish at the time of prayer through laziness of mind and drowsiness; let no one fear the devil’s contest with disordered fear. Stand manfully for the everlasting salvation of your souls against the [raging?] enemy; regard your own flesh as no less suspect than demons. For you know, with not only Scripture bearing witness, but also being taught by long experience"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0077-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077:p-0001","kind":"paragraph","language":"en","segment":77,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-77","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0077-0001"},"text":"Homily XVII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077:p-0002:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0077-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077:p-0002","kind":"paragraph","language":"en","segment":77,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-77","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0077-0002"},"text":"[Unclear] we believe that God is present everywhere; in prayer there is need of great reverence, so that our mind may agree with our voice in every respect. Let us consider, therefore, brothers, before whom we stand, and in whose sight, in the presence of the angels, we recite the psalms in prayer. For a monk who at the time of prayer occupies his heart with vain thoughts is like a man who, standing before a king or emperor and speaking with him about matters very necessary for the safety of his body, is called by his servant, leaves the king, and turns himself to the vain and useless conversations of the servant. Anyone who did this would truly be judged foolish by all, and would rightly seem deserving of punishment with the gravest penalties. But what does the monk deserve who, standing before the supreme king of all and speaking with him about the salvation of his soul, suddenly turns his inner eyes to useless occupations, and, neglecting the presence of the eternal king, admits vain or even pernicious thoughts into his mind? If the mocker and despiser of an earthly king is punished by the cutting off of his head, what does one deserve who despises the heavenly emperor?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0077-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077:p-0003","kind":"paragraph","language":"en","segment":77,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-77","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0077-0003"},"text":"For this reason I warn you, brothers, and with all the sincerity I can I ask that you purify your hearts, especially at the time of prayer, from the stain of wicked thought, so that you turn over in your mind only what you chant with your mouth. As the angels, with fear and the greatest reverence, always stand before God, chanting the perpetual hymn of praise, so let us also take care, my brothers, to stand before him with a pure heart, a clean conscience, and most fervent devotion, so that we may chant his praises far more in spirit than in body. Therefore let us separate our minds from all earthly business; let us cleanse our consciences from all enticements of the flesh; let us put on the fervor of the Holy Spirit; and let us drive far from ourselves all sluggishness and idleness. For just as a heavy burden weighs down the back of a slothful man, so sleepiness at the time of psalmody is accustomed to oppress the minds of monks. Nothing harms monks more than acedia, which little by little enfeebles all the powers of the mind and extinguishes the whole fervor of the spirit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0077-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077:p-0004","kind":"paragraph","language":"en","segment":77,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-77","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0077-0004"},"text":"For as soon as a monk begins to fall away from the fervor of holy devotion, countless evil thoughts creep into the mind, and he is then able to repel them all the less, the farther he is found to have withdrawn from his former fervor. From this arises sleepiness in the performance of the divine services; the mind is excessively weighed down by sadness and melancholy, which the monk, growing lukewarm in soul, strives with all effort to relieve not by spiritual but by earthly and carnal little consolations. And the longer he advances in this estrangement of mind, the more he is hardened, as though insensible, against the exercise of compunction; and the more he gapes after the consolations of the flesh, the farther he wanders from the inward fervor of the spirit. For what makes you sleepy at the time of psalmody except acedia? Because the mind that falls into torpor soon makes the body drowse."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077:p-0005:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0077-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077:p-0005","kind":"paragraph","language":"en","segment":77,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-77","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0077-0005"},"text":"But again I warn you, brothers, as I have often been accustomed to do, that you flee idleness and sleepiness, especially at the time of prayer; for just as drunkenness brings forgetfulness upon the soul, so also sleepiness makes the mind mad and foolish before God. Beware this vice of sleepiness, you young men, with which we grieve that some of the seniors have already been infected by long habit; for them drowsing is familiar in choir, and compunction of mind toward God is very rare. Beware, I say, this evil habit of sleeping; after it has once led a monk away captive, it rarely allows him to be free. Therefore, at the beginning of conversion, especially [unclear] delays. But make haste, and do not put yourself off to future hours: he who is not ready today will be less fit tomorrow. For it is difficult to cure an infirmity that is long-standing and has grown old through duration."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0077-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077:p-0006","kind":"paragraph","language":"en","segment":77,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-77","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0077-0006"},"text":"Let us see with what diligence and attentiveness servants stand before earthly kings and princes, so that we may not be ignorant how it befits us to stand before God, who alone is the king of all and lord of the universe. The eyes of all look to the lord, and all and each wait most diligently upon his nod, lest, when he commands, anything escape the attendant through negligence. From this, therefore, let us consider with what purity we ought to stand before the Lord God in the assembly of prayer day and night, from whom we desire to obtain the kingdom of eternal happiness. Not voice, not"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0078-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078:p-0001","kind":"paragraph","language":"en","segment":78,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-78","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0078-0001"},"text":"On the Sleep and Wakefulness of Monks."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078:p-0002:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0078-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078:p-0002","kind":"paragraph","language":"en","segment":78,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-78","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0078-0002"},"text":"[unclear]: but an intention fervent in the love of God deserves to be heard. Therefore flee drowsiness and sluggishness of mind as a deadly poison, because sleep and idleness are the fountain of all vices. The watchful eye, however, is the servant of inward devotion; and the monk who truly loves Jesus Christ keeps himself from every excess. The man who is watchful sharpens his mind with understanding; but the monk who sleeps much shamefully blinds his soul. The monk watchful in prayer and fasting is fearsome to the devil; but he who is sated with food and sleep is not permitted to rest by the spirit of fornication. For wakefulness dedicated to prayers breaks the heat of lust; it also powerfully extinguishes the fire of concupiscence; it purifies the inmost parts of the heart; it illumines the mind; it inflames the affection toward love of heavenly things. Wakefulness is the parent, nurse, and guardian of good thoughts; the certain victory over the temptations of the ancient enemy; the flight of phantasms; the death of vices, the life and fountain of all virtues. Sleep, however, is to many the companion and fomenter of lust; the robber of a man's life; the image of death; the bringer of forgetfulness; the spouse of sloth. Immoderate sleep corrupts the stomach, injures the brain, and dissolves body and soul alike. A monk frequently given over to sleep spurns wisdom, prostitutes chastity, neglects the salvation of his soul, wastes precious time, slays the mind, nourishes vices."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078:p-0003:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078:p-0003:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078:p-0003:annotation-003"],"chapter_id":"ch-73","html_id":"p-en-0078-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078:p-0003","kind":"paragraph","language":"en","segment":78,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-78","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0078-0003"},"text":"Therefore whoever of you, most beloved brothers, desires to come to the rest of heavenly happiness, let him strongly repel from himself all sluggishness and laziness of mind; let him first learn to conquer himself, so that thereafter he may be able to overcome the devil, the enemy of his salvation. For unless you first [unclear] the evil that is in you, when will you overcome that which is external? Choose to rule over your passions, and, with the Lord's help, you will easily overcome all things that befall from without. Purge your mind of every disordered concupiscence, so that you may love Jesus alone in truth above all things, with whom you hope to rejoice [unclear]. No one, however, will reign with Christ in heaven who has not imitated him on earth with holy manners, as holy Scripture says: He who says that he abides in Christ ought himself also to walk just as he walked. For the Lord Jesus, who by his death freed us from the destruction of eternal damnation, was himself made willingly the mediator of God and [unclear]; he himself is the way by which the path of life is to be continued for us; he himself is the mighty guide of the journey; he himself is the norm and rule of the saving conduct of Christianity. No one comes to God except through Christ; no one will see the Father except through the Son. Therefore, if you wish to come to salvation, you must pass through the Savior. For he himself said in the holy Gospel: No one comes to the Father except through me. And that other saying: I am the door; if anyone enters through me, he will find the pasture of eternal life. And again: I am the way, the truth, and the life. Along this way, by living with pious and holy manners, I pray you, my brothers, always walk; this truth love fervently with a pure heart; to this life, which alone is lasting, hasten ardently. Let the teaching of Christ never depart from your hearts, but remain in memory at all times, since he refuses to become a true imitator of him who is not exercised day and night in meditation on his words. Therefore, always watchful in prayers, live with such purity of mind that, when he calls you in the hour of death, you may deserve with joy to hear Jesus Christ our Lord, who lives and reigns with God the Father in unity through all ages of ages. Amen."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0078-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078:p-0004","kind":"paragraph","language":"en","segment":78,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-78","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0078-0004"},"text":"On Patience and Meekness. Homily, xviii."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0078-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078:p-0005","kind":"paragraph","language":"en","segment":78,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-78","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0078-0005"},"text":"Among all professors of the Christian faith there is today no kind of men for whom the virtue of patience seems to be more necessary than for the company of monks. For, as charity among many grows cold in these our days, to use Paul's language, we have been made a spectacle to mortals, so that wherever a monk comes among worldly men, he is marked out by the fingers of nearly all who see him, to be mocked and laughed at. Why I have said this you know, you who are not ignorant of what recently happened in the town of Bingen. A drunken crowd of youths and boys received a monk"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0079-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079:p-0001","kind":"paragraph","language":"en","segment":79,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-79","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0079-0001"},"text":"Homily XVIII. Fol. XLII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0079-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079:p-0002","kind":"paragraph","language":"en","segment":79,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-79","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0079-0002"},"text":"...someone passing along the public road, and, as though he had presented himself as a traveler because of the rain, he threw him into the mud; and by abusing the man with injury he made a pitiable spectacle of his own shamelessness. No one was present to restrain the insolent men; nevertheless the patience of the monk overcame the furious men, and, full of love for Christ, when he was being badly treated he answered nothing other than “Thanks be to God.” Hence, the more he showed himself tranquil in mind and spirit, the more the rascals dragged about the innocent man, thinking that he was heated with wine, whom the love of Christ had made joyful and glad."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0079-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079:p-0003","kind":"paragraph","language":"en","segment":79,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-79","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0079-0003"},"text":"He left to all monks a great lesson of patience: although he could have avenged himself, he did not wish to do so when wronged. Would that, my brothers, for the love of God and for our sins, we were as patient in the smallest things as that good man was in the greatest. There are among you certain men, I say it unwillingly, too insolent and impatient, who are moved to anger by any word, even one not insulting; and when they are justly corrected for their negligences, they murmur unjustly, adding sin to sin through impatience."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079:p-0004:annotation-002"],"chapter_id":"ch-73","html_id":"p-en-0079-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079:p-0004","kind":"paragraph","language":"en","segment":79,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-79","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0079-0004"},"text":"But to what end do I set before them the patience of that remembered man, when they do not heed Jesus Christ, the most patient of all men? For indeed, whoever does not embrace patience and humility by the example of the King of heaven, by the imitation of no [unclear] [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0080-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0001","kind":"paragraph","language":"en","segment":80,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-80","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0080-0001"},"text":"On patience and meekness"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0080-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0002","kind":"paragraph","language":"en","segment":80,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-80","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0080-0002"},"text":"If you wish to keep the bounds of tolerance, there must first of all be someone present who inflicts insult. “If I had been,” says the lazy and unspiritual monk, “in the days of the martyrs, I would have feared no kinds of punishments to undergo for the love of Christ; I would voluntarily have exposed my body to the torturers, so that I might carry away the crown of martyrdom.” Great rashness of folly. You have never been able to endure a word patiently for the love of God, and you promise the steadfastness of the holy martyrs? You fear a slight correction, you who promise that you will give your body for Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0080-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0003","kind":"paragraph","language":"en","segment":80,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-80","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0080-0003"},"text":"If martyrdom delights you, hear what the most blessed Pope Gregory says: “If, with Christ helping us, we strive to preserve the virtue of patience, and live in the peace of the Church, we also hold the palm of martyrdom. For without sword and flame we can be martyrs, if we truly keep patience in the soul. To die at the hands of a persecutor is martyrdom in open deed; but to bear insults and to love one who hates us is martyrdom in hidden thought.” Patience, indeed, is to suffer another’s evils with equanimity, and to be gnawed by no grief against him who has inflicted the evil."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0080-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0004","kind":"paragraph","language":"en","segment":80,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-80","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0080-0004"},"text":"What now will you say, lazy monk, who, unable to endure the very slight martyrdom of words, boast so insolently of steadfastness in shedding blood? Learn, wretched man, to have patience in light matters, and consider that, as Scripture says, “he who is unfaithful in a little thing, who would entrust him with what is greater?” You murmur at everything that is done in the monastery; when reproved, however gently, for your grave faults and negligences, you endure it most impatiently. No one in the monastery walks rightly for you; no one except you, in your estimation, conducts himself religiously. As it seems to you, you alone are holy in the community; you, the most learned of all, allow no one to know what you alone are ignorant of. You think yourself worthy of all honors above everyone, because you not only lack patience but retain neither true humility nor obedience."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0080-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0005","kind":"paragraph","language":"en","segment":80,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-80","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0080-0005"},"text":"This is not the road by which one goes to the kingdom of heaven: when a monk is proud in the school of humility, and a Christian lives in his conduct contrary to Christ. But a monk, a minister solemnly sworn to Jesus Christ, in order that he may imitate his Lord, ought not to be proud but humble, obedient not rebellious, gentle not cruel, nor insolent but mild."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0006:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0080-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0006","kind":"paragraph","language":"en","segment":80,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-80","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0080-0006"},"text":"A monk, however, who is proud, wrathful, contentious, and a lover of his own will, such as, alas, those set over temporal affairs often are, whom among us according to the Rule we call cellarers, their pride has made for many the road to destruction. Grief compels me to speak, and shame forbids me, although you all know the fall by which the devil lately put us to shame in a brother. Who in our whole congregation was prouder than he? Who went about filled with greater insolence? Because he seemed among us to have more experience of temporal affairs than all the rest, for that reason he thought himself more excellent. The Almighty permitted him to fall, so that he who [unclear] refused to recognize his own weakness might at last, confounded and not without the scandal of many, understand that God is the adversary of the proud."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0080-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0007","kind":"paragraph","language":"en","segment":80,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-80","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0080-0007"},"text":"I grieve vehemently, and more than can be said. The fault of the one who fell seems to me the heavier, because when he fell we are all put to shame. May God grant him to do true penance, so that those who had been scandalized by his fall may be edified by his satisfaction before God and men."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0008:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0080-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080:p-0008","kind":"paragraph","language":"en","segment":80,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-80","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0080-0008"},"text":"Pride has always been destructive to monks, and the mind of a man which it has once invaded it plunges into the pit of all vices. Beware pride, my brothers, because it is the beginning of every sin; it is what, through the envy of the devil, introduced death into the world. Pride is the death of all virtues and the source and spring of all vices. But humility, the nurse of virtues, especially befits monks, because it makes them both mild and meek. For every proud man is impatient, and every arrogant man is an enemy of meekness. He who is humble of heart has patience in adversities for the love of God; and he who is tranquil in soul before injuries merits a double crown. A patient man in adversities becomes very near to God; but he who is proud and impatient gladdens his enemies. For Scripture says: “Better is the patient man than the strong man, and he who rules his own spirit than the conqueror of cities.” Likewise the holy bishop Augustine: “A just and pious man ought to be ready to sustain patiently the malice of those whom he desires to become good, so that rather the number of the good may increase, and he may not by like malice add himself to the number of the wicked.” For patience is very necessary to us, brothers, so that, doing the will of God, we may receive [unclear] in Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0081-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081:p-0001","kind":"paragraph","language":"en","segment":81,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-81","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0081-0001"},"text":"Homily XVIII. Fol. XLIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0081-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081:p-0002","kind":"paragraph","language":"en","segment":81,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-81","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0081-0002"},"text":"promise. Adversities are present to us every day, by which we may be exercised; therefore, just as the cause for endurance is never lacking, so, I pray, may necessary patience always be present. We are oppressed by want and poverty of necessary things; we are burdened by the commerce of weak flesh; moreover the world tempts us in order to entice us; the devil tempts us in order to lead us astray. Among so many adversaries of our salvation, brothers, it is necessary that we keep watch in all patience and humility, since in this pilgrimage, as long as we live, we are placed, so to speak, in the midst of evils."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0081-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081:p-0003","kind":"paragraph","language":"en","segment":81,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-81","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0081-0003"},"text":"Our poverty ought to suffice us, because it is not the part of monastic religion to be exalted in temporal things, but rather to be humbled, so that monks, poor and imitating Christ, who was made poor for us, may deserve to glory with him forever in heaven. What if we see certain wicked men and sinners in the world abounding in riches? If good and just men are rich in this world, provision is made by God’s providence not for their strength but for their weakness, so that by benefits they may be summoned to better things. “I was young,” says the prophet, “and I have grown old, and I have not seen the just man forsaken, nor his seed begging.” “Cast,” he says, “your thought upon the Lord, and he will nourish you; he will not allow the just man to waver forever.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0081-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081:p-0004","kind":"paragraph","language":"en","segment":81,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-81","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0081-0004"},"text":"The Lord Jesus knows what is fitting for the salvation of each one of his little servants, and therefore he distributes the gifts of the present life unequally according to the capacity of individuals. For not all things are fitting for all people; therefore, among the just in this world, with respect to temporal goods, some are poor, while others are wealthy. Concerning the poor the Lord Jesus says in the holy Gospel: “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” And he speaks through the prophet, saying: “Behold, I have refined you, but not as silver; I have chosen you in the furnace of poverty.” For it is not conducive to eternal salvation for all men to possess the riches of this world, but it is advantageous for certain persons, according as the Lord of all has foreseen to be more useful for each."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0081-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081:p-0005","kind":"paragraph","language":"en","segment":81,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-81","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0081-0005"},"text":"Concerning just and good rich men Solomon says in the book of Proverbs: “The blessing of the Lord makes men rich; affliction shall not be joined to it.” But if the wicked and reprobate abound in riches in this age, this ought not to move the good to indignation; rather, let them fear him who leaves no good unrewarded and no evil unpunished. For the wicked, whom he cannot reward in heaven because of their iniquity, he rewards in this life for their good deeds; and for the good, whom he nourishes here in poverty for righteousness’ sake, he preserves eternal rewards in heaven. But just as not all the poor in this world are just and good, so not all who are rich in temporal things in this life are wicked. The reward of the wicked on earth must rightly be borne without indignation, since not the love of God but justice has willed it to be present."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081:p-0006:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0081-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081:p-0006","kind":"paragraph","language":"en","segment":81,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-81","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0081-0006"},"text":"Therefore, just as the wicked have nothing in heaven, so you who have professed monastic poverty ought to have nothing on earth, but, in hope of that good toward which you are striving, you ought to endure most patiently whatever adversity befalls on the way. For, as Paul, the holy lover of Christ, says: “The sufferings of this time are not worthy to be compared with the glory to come, which shall be revealed in us.” Those who are rich in Christ should join mercy to humility; but those who are poor should take up patience, with innocence, for the love of God. The delight [unclear] of Christ is cast down neither by poverty nor raised up by riches, but, standing firm in himself, he rules his spirit calmly and cares nothing for transitory things. Thus he who is a true monk is neither lifted up by praises nor broken by reproach; he does not swell with an abundance of necessary things, nor is he contracted by poverty. He despises both joyful and sad things alike, since, as the prophet had said, “the sun shall not burn him by day, nor the moon by night.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0081-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081:p-0007","kind":"paragraph","language":"en","segment":81,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-81","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0081-0007"},"text":"But we, dearest brothers, should make a virtue and a good will out of necessity, and from the hardship of poverty which we necessarily suffer we should obtain for ourselves a good and a great advantage; and this can happen only if, for the love of God, we bear this very poverty manfully and with a tranquil spirit. The deformed way of life of our predecessors has brought upon this monastery the want that we suffer; if we keep his commandments with a perfect heart, the mercy of almighty God will in time, without doubt, relieve it. From almost two hundred years back, as a similar conjecture follows."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0082-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0001","kind":"paragraph","language":"en","segment":82,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-82","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0082-0001"},"text":"On patience and meekness"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0002:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0082-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0002","kind":"paragraph","language":"en","segment":82,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-82","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0082-0002"},"text":"[unclear]: the purity of monastic institution in this monastery of Sponheim, as also in almost all the others, failed; and the disorder of the monks’ life utterly dissipated the whole substance of earthly goods."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0003:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0082-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0003","kind":"paragraph","language":"en","segment":82,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-82","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0082-0003"},"text":"Indeed, when in the year of the Christians one thousand four hundred and sixty-one, Frederick, count palatine and duke of Bavaria, a most Christian man, who was residing at [Simmeren?], held the depraved life of monks in his principality in great hatred, he reformed three monasteries, expelling the deformed monks, and introduced men excellently trained from other monasteries. First, indeed, he brought two monasteries of regular canons of Saint Augustine back to the observance of regular discipline: Rebdorf, that is, among the [unclear], and Schwabenheim among the [Stauronesians?] in the district of the [Nagavienses?]. Finally, in the aforesaid year of the Lord, he also renewed this present monastery of ours, Sponheim, for reform of the order; and, after removing the abbot with five monks, he restored four others in their place for observance, setting over them my predecessor Johannes of Kolenhusen, now serving as abbot in Seligenstadt."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0082-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0004","kind":"paragraph","language":"en","segment":82,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-82","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0082-0004"},"text":"They found the place so oppressed by poverty and burdened with debt that there was no one who believed it could be restored, since all the annual revenues had either been sold or alienated under title of redemption; indeed, nothing at all was left on which they might live. Brother Heinrich, one of the first four reformers sent from Mainz, is present as narrator and witness of the things we say; from his mouth you will know all things more fully. And behold, the seventeenth year is now underway since this place began to be restored under the chapter of the reformed union of Bursfelde, and still we are tortured by no small poverty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0082-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0005","kind":"paragraph","language":"en","segment":82,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-82","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0082-0005"},"text":"Therefore I have said these things, brothers, so that you may know that we do not bear alone the want that we suffer, since those four men who first reformed the monastery endured heavier things; beans and peas filled their bellies, and a thin pear-drink supplied them drink in measure. The mercy of God has called us to this place, in which through patience we may overcome the [antidicuus?] of our salvation, so that, according to the counsel of the divine Apostle, having scant food and clothing with which we may be covered, being content and giving thanks to the Lord in cheerfulness of mind, we may [serve?]. For we have not been called to feasts of the flesh, nor to the delights of this world, not to pleasures nor to the consolations of the present life, but to serve as soldiers for our Lord and emperor Jesus Christ in abstinence from all the delectable things of this age, in pure conscience and humility of heart."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0006:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0006:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0006:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0006:annotation-004","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0006:annotation-005"],"chapter_id":"ch-73","html_id":"p-en-0082-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082:p-0006","kind":"paragraph","language":"en","segment":82,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-82","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0082-0006"},"text":"Attend now therefore to your calling, O monks, and do not [unclear] the purpose [unclear] you desire to attain. Woe to you, faithless monk, who, having become a despiser of your calling and a transgressor of your vow, do not live monastically in the monastery; you who were called to endure tribulation patiently for the love of God, and [unclear] concerning refreshment. For your profession commands you to go humbly content in every usefulness and extremity of garments, and you do not fear to apply zeal to the fastidiousness of clothing. You have been called to thirst, and you, not content to drink water, delight in drinking wine to satiety, contrary to the monastic canon. You were made a monk to fight strongly against the adversary of your salvation, and you, having cast away from yourself the courage of the virtues, go about sluggish, [unclear], and naked; indeed, what is graver, accompanied by a band of vices. You were invited to keep watch in holy prayers, and you are dissolved in inert sleep and shameful sloth. You were called into the subjection of humble obedience, and you, swollen with pride, scorn to obey the precepts of your elders. You have been called into charity, and you do not fear to carry hatred in your breast against your brother. You have been called into weeping and tears, and [unclear] laughter with disordered deep guffawing. The Lord called you in the monastery to repentance, and you, dissolved into wantonness, join sin to sin. You were called to meditate day and night on the law of our Lord Christ, and you, walking after vanities, devote yourself to tales and perishable things. You have been called to heaven, and you, loving the world, pursue earthly things. The Lord called you, humbled, into meekness, and you go about full of rancor and pride. You were called by the Lord to the perfection of the purest monastic manner of life, and you rot like a beast in the dung of vanity and negligence. To the observance of"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0083-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083:p-0001","kind":"paragraph","language":"en","segment":83,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-83","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0083-0001"},"text":"Homily XVIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0083-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083:p-0002","kind":"paragraph","language":"en","segment":83,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-83","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0083-0002"},"text":"You have been called to the [choir?] of God, and you, given over to the pleasures of the flesh, think of Christ least of all. You have been invited to love the Lord Jesus above all things, and you walk after the evil desires of your heart; you show yourself ungrateful to your Redeemer. You who ought to live by the Spirit savor earthly things, and, sunk in pride, despise all the holy exercises of spiritual conduct. And what will you answer on that day of judgment to the Judge, who will say to you in your utter ingratitude: “I, who am Lord of all, humbled myself for your sake, taking the form of a servant, and being found in fashion as a man. I poured out my blood for you; for you I endured blows; and for you I underwent a most bitter death by my own willing choice. I loved you, O monk, with my whole heart; I redeemed you by my blood from perpetual death; I, out of love, called you to the heavenly kingdom, if you had kept my commandments. But you lived in opposition to my precepts; and, what is more serious, though you had been sworn to my words, you did not fear to show yourself against me, your Lord, as an apostate, impious traitor. Now therefore render an account of your stewardship.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0083-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083:p-0003","kind":"paragraph","language":"en","segment":83,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-83","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0083-0003"},"text":"What then will you answer, O lazy and idle monk, who now consume this acceptable time so fruitlessly, and despise living in true monastic purity according to the Rule? What, I ask, will you answer? Will you deny the works of wickedness which you have committed, and through deceit display the good works which you now scorn to perform, so that by lying you may circumvent the Judge and thus escape the penalty owed to your demerits? But you must not be unaware that all things you have done, said, or thought throughout your whole life, good and evil, are manifest in the sight of the Judge; and nothing can be hidden from him, who alone knows all things. For all things are written in the book of God, and your conscience will bear open testimony against you concerning all the evil things you have done, so that not even the smallest thought will be able to lie hidden. For the Scripture of the prophets says to God: “For the thought of man will confess to you.” You are to be judged before the tribunal of the One who knows all things; before whose terrible judgment every creature will stand with very great fear and trembling, where no excuse at all is admitted, but each person, with appeal set aside, will receive the sentence owed to his merits. Thousands upon thousands of holy spirits"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0083-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083:p-0004","kind":"paragraph","language":"en","segment":83,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-83","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0083-0004"},"text":"Folio xliiii."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0083-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083:p-0005","kind":"paragraph","language":"en","segment":83,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-83","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0083-0005"},"text":"will stand beside him; and do you trust that you can deceive yourself by lying while he is judge? But hear my counsel, and, rising from your destructive sloth, at last awaken, and in due time flee from justice to the mercy of God through true repentance. Do not put it off from day to day, because it is very dangerous for one who remains in sins to be confident, and to refuse the remedy of salvation that is offered. Remember that you are going to die, and that when you do not expect it you will be called to judgment. Consider, I beg you, how the uncertain span of life slips away, and how quickly all mortal things decay. Nothing among human things is stable, nothing fixed, nothing firm; but all things that we see are corruptible, and change with time. Consider also where our brothers Valentinus, Martinus, and Ioannes now are, who in the present year were living with us, healthy, unharmed, and joyful; they spoke with us, ate, drank, and worked together with us, thinking least of all that they would die this year. Behold, when they did not think it, death came and snatched them away, and set their souls before the tribunal of the dread Judge, who rendered to each according to the works of his hands. Behold, now learn from the example of your brothers that you too are going to die, and perhaps you will pass from this world much sooner than you can estimate."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0083-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083:p-0006","kind":"paragraph","language":"en","segment":83,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-83","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0083-0006"},"text":"Come to your senses, wretched man, while you still can; do penance in the time of your health, when the Judge promises mercy, and do not defer today’s good to the uncertain [tomorrow?]. Rise up, even now, late though it is, from the sloth of your more negligent past conduct, in which until now you have shamefully rotted, and purge your conscience of every stain of sin; wipe away with tears the evil you have committed; and henceforth live innocently, as befits a monk. Take hold of the perfect purpose of amendment, and understand that the kingdom of heaven is promised not to those who begin the good, but to those who persevere to the end. Know also that one does not arrive at heaven by sloth and torpor, but by great labor, by the very greatest effort of a will to make progress, and by unwearied zeal in spiritual exercise. Therefore, wishing to serve the Lord and to please him in truth, always remain within yourself, fearful in awe, and prepare your soul for temptation. One must resist with strength the disordered movements and desires"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0084-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0001","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0001"},"text":"On Patience and Meekness"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0084-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0002","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0002"},"text":"of the flesh: one must struggle with a most steadfast mind against all the enticements and vanities of the world; by prayers and greatness of spirit the devil, the adversary of our salvation, must be put to flight. No drowsy, lazy, and slothful man will ever have come to the kingdom of God; no one without continual labor and many sweats has obtained heaven. For the Lord says in the holy Gospel: “The kingdom of God suffers violence, and the violent,” that is, those who have learned steadfastly to resist the evil desires of the flesh, “seize it.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0084-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0003","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0003"},"text":"Turn over the deeds of all the saints, and nowhere will you find anyone sanctified without great and continual labor. For even if no one becomes holy by his own powers, nevertheless the gracious mercy of the almighty Lord, which grants to those who strive both the will to do good and the strength, sanctifies no one without the works of a good and right will. Since, therefore, God wills all men to be saved and none to perish, we, my brothers, must take the greatest care not to receive his grace in vain, but rather strive with all our strength so that, like fertile ground, we may always answer the free gifts of so great a sower with fitting fruits from the works of good will."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0084-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0004","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0004"},"text":"Let us therefore arm ourselves with the shield of faith and put on the breastplate of constancy and saving patience, so that, prepared against all things that can befall us, through humility and the fervor of the Holy Spirit, with our Lord Jesus Christ helping us, we may overcome. In all these things patience is very necessary for us; without its support there never was, nor could there be, any perseverance in good and holy works. For there was no other way to heaven for the saints than patience; nor could he ever be sanctified who cast patience aside."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0084-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0005","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0005"},"text":"Indeed, all who pleased almighty God from the beginning of the world down to this our age triumphed over the prince of the world in no other way than through patience. Hence they could all most rightly say that saying of the psalmist: “For your sake we are put to death all the day; we are counted as sheep for slaughter.” The most holy apostle of Christ, Paul, also, recalling the patience of the saints of old, says among other things: “They went about in sheepskins, in goatskins, needy, distressed, afflicted; the world was not worthy of them; wandering in deserts, in mountains, in caves and in the caverns of the earth.” For all who wish to live piously in Christ will suffer persecution, since, as the prophet says, many are the tribulations of the just, and from all these the Lord will deliver them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0084-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0006","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0006"},"text":"Patience, therefore, is necessary for all mortals, and especially befits cloistered persons, since, just as adversities are never lacking to the just in this world, so no one will be justified without patience. Now the chief degrees of patience, as the diligence of the ancients distinguished them, are three. The first and lowest is that of those men who neither seek adversities nor willingly endure them; but when they happen, they are weighed down in spirit and cast down with grief. They also sometimes complain and murmur for a time against those who inflict them; but after the inflamed agitation of the mind has passed, they return to themselves, and are seen patiently to endure the insult inflicted without revenge."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0084-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0007","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0007"},"text":"Yet the patience of these men, not of great virtue, is always very close to a fault of the mind, and for that reason must often be reckoned of no merit, and sometimes of lesser merit. And although such persons in our times are said to be distinguished by the virtue of patience, nevertheless, compared with the ancient saints, they do not deserve this venerable name of Christian long-suffering and endurance. For that does not seem to be true patience which has been darkened by bitterness and indignation of an agitated mind."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0008:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0084-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0008","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0008"},"text":"The second degree of patience is said to belong to those men who, although they do not seek to endure evils, nevertheless when they come, receive them willingly and kindly, and embrace them most patiently as a gift sent by God. And such persons are truly to be called patient: those who, kindled by divine love, bear with equanimity whatever adversity occurs, and preserve in tribulation the same tranquillity of mind that they previously had in prosperity. I would not doubt that that most holy Job the Idumean was of their number: he not only, struck by extreme adversity, patiently bore all things, but even, placed in a whirlpool of evils, gave thanks and blessed the Lord. “The Lord [unclear] gave; the Lord has taken away; as it pleased the Lord, so it has been done; blessed be the name of the Lord.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0009:annotation-001"],"chapter_id":"ch-73","html_id":"p-en-0084-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0009","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0009"},"text":"All Christians should preserve this degree of patience, and before others especially cloistered persons. For the wise man says: “The teaching of a man [unclear]"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-73","html_id":"p-en-0084-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084:p-0010","kind":"paragraph","language":"en","segment":84,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-84","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0084-0010"},"text":"Homily XVIII. Folio XLV."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0001:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0085-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0001","kind":"paragraph","language":"en","segment":85,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-85","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0085-0001"},"text":"...is recognized by patience. For the more each person has been instructed in the law of the Lord and in knowledge of the teaching of rational nature, the more patient he will be in adversities. What if I speak more boldly, as a lover of truth: adversities profit us more than prosperity, if we are learned and not forgetful [unclear] of our proper condition."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0085-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0002","kind":"paragraph","language":"en","segment":85,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-85","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0085-0002"},"text":"But a third degree of patience remains, certainly the highest and most perfect, rightly granted to those who not only, when there is need, bear contrary things calmly for the love of God and the usefulness of the brethren, but also, more fervent and inflamed with the spirit of charity, hasten gladly to expose themselves to receive insults and injuries. And this kind of patience is divided into two parts, just as a twofold class of martyrs is found. For some, although they could have hidden when persecution of believers was raging, with Christ’s charity burning in them, and with no one compelling them, but by their own free will, presented themselves before the tribunals of the persecutors, publicly confessing Jesus, the Redeemer of the world, and received the torments inflicted on them with joy. Others, although they did not thrust themselves forward unbidden, nevertheless joyfully accepted martyrdom when it was offered, always prepared to endure for the faith of Christ whatever the cruelty of tyrants might have thought to inflict."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0003:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0003:annotation-002"],"chapter_id":"ch-85","html_id":"p-en-0085-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0003","kind":"paragraph","language":"en","segment":85,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-85","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0085-0003"},"text":"To these most illustrious confessors rightly obtain a neighboring degree: if the cruelty of the impious, by persecuting them, did not remove them from this world, nevertheless they in no way lost the glory of martyrdom. For, crucifying their flesh in this world for the name of Christ, they endured both a voluntary and a daily martyrdom; they were made glorious through abstinence and humility, always steadfast in mind and most patient, and most ready to accept bodily martyrdom. You also, O monks, should take care to be [unclear] with all your powers; and although enemies who kill the body for Christ are now lacking, by resisting the desires of the flesh and patiently sustaining adversities for the love of God, you should show yourselves martyrs in mind and spirit. In the peace of the saints, the best kind of martyrdom is to afflict the flesh by abstinence for the name of God, to desire nothing in this world, to advance always in good works, and, if any evil occurs, to bear it in all things gladly and patiently with cheerfulness of mind. To this new [unclear] of patience, dearest brothers, henceforth..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0085-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0004","kind":"paragraph","language":"en","segment":85,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-85","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0085-0004"},"text":"...lives, if you desire to reign with Christ forever. Bear one another’s burdens, and so you will fulfill the law of Christ: so that what each person desires to be done for himself, he should also cheerfully bestow upon his brother."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0085-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0005","kind":"paragraph","language":"en","segment":85,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-85","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0085-0005"},"text":"On True Humility"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0085-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0006","kind":"paragraph","language":"en","segment":85,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-85","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0085-0006"},"text":"Homily Nineteen."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0085-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0007","kind":"paragraph","language":"en","segment":85,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-85","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0085-0007"},"text":"It is the opinion of nearly all learned men, dearest brothers, that the highest and chief virtue of monks is none other than humility, because it is the mother and nurse of all virtues. Humility indeed makes the monk; pride destroys and corrupts him. The Lord says through Isaiah: “To whom shall I look, if not to the poor little one, and the contrite in spirit, and the one trembling at my words?” For God resists the proud, but gives grace to the humble; because the beginning of every sin is pride, and without true humility no one can attain salvation. Since this is so, I think it necessary for me, brothers, to exhort you without interruption that, fleeing pride, you should always preserve deep humility in all your works. Indeed, no good work is believed to please the Lord God when it is presented without the seasoning of humility."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0008:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0085-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0008","kind":"paragraph","language":"en","segment":85,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-85","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0085-0008"},"text":"For humility is a most healthful medicine for the souls of the faithful, because it aids all: it presses down the swollen ulcers of the spirit; it restores what is wasting away; it corrects what is depraved; it removes what has grown out excessively. Humility is the mother and parent of all virtues: you strengthen patience; you arouse compunction; you illuminate charity; you adorn chastity; you make prayer fruitful; you commend fasting and abstinence. O holy humility, truly beloved of God: through penitence you justify the impious; you preserve the just in their purpose of holiness; you powerfully open heaven to your lovers; you close hell to penitents. O humility, venerable and exceedingly pleasing to God: you compelled the Son of the eternal Father to descend from heaven into the womb of most chaste Mary, the perpetual virgin; you made him appear visible to us; you caused him, wrapped in poor cloths, to be laid in a manger, so that he might adorn us in heaven with the ornaments of perpetual happiness. You [unclear] the Son of God with the circumcision of the flesh..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0085-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085:p-0009","kind":"paragraph","language":"en","segment":85,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-85","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0085-0009"},"text":"On the True Humility of Monks."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0086:p-0001:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0086-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0086:p-0001","kind":"paragraph","language":"en","segment":86,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0086","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-86","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0086-0001"},"text":"You impelled [us] to undertake it, so that, [circumcised?] in mind, we might be able to enter the promised inheritance of the saints. And great is the humility of power, which made the king of heaven and earth withdraw from the face of one most vile man, and dwell for a seven-year exile in the land of the Egyptians. You compelled Christ Jesus, the only-begotten Son of God, to assume a human body for our salvation, and made him undergo also the most bitter passion and death by his own voluntary will. And great is your dominion, O venerable humility of holiness, since the kingdom of heaven is promised to you, to whose worshippers the gift of everlasting blessedness is granted; and whoever keeps to your footprints is raised up to the height of the angels, as Christ says in the holy Gospel: “Everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” And the king of heaven says to certain [unclear]: “Learn from me, for I am meek and humble of heart, and you will find rest for your souls.” The most blessed mother also, the untouched Virgin Mary, in her sweetest canticle of praise, speaks thus of Almighty God: “He has put down the mighty from their seats, and has exalted the humble.” And the prophet says in the psalm: “The Lord has looked upon the prayers of the humble, and has not despised their petitions.” For the prayer of the humble penetrates the clouds, and until it draws near it will not be comforted, and it will not depart until the Most High looks upon it. Humility makes the monk who is pure in his conscience most pleasing to God; and the more he casts himself down by humbling himself for God’s honor, the more glorious he will appear in the kingdom. The monk who truly humbles himself becomes a son of the Most High through participation in grace, and with the king of heaven, Jesus Christ, he will rejoice forever. He who truly desires to imitate Christ should also take up true humility; clothed and fortified with it as with a breastplate of strength, he may do great things, and, thinking only lowly things of himself, may not incur the stain of vainglory. For this is the true perfection of monks: always humbly to recognize one’s own imperfection, and to consider rather what good is lacking to him than what he has in the world. For true humility always stretches forward to what lies ahead through the desire of charity, and, carefully mindful of things past lest it lose the merits it has gained, and desiring to acquire through the zeal of devotion the things not yet possessed, in the fervor of holiness"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0087-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0001","kind":"paragraph","language":"en","segment":87,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-87","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0087-0001"},"text":"Homily XIX. Folio XLVI."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0002:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0087-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0002","kind":"paragraph","language":"en","segment":87,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-87","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0087-0002"},"text":"[unclear] is raised up; it is sustained by the rock of humility alone. For truly, if true humility is lacking, the gathering together of all the other virtues will be nothing other than a kind of collapse of a house built without a foundation on sand. For in the spiritual building humility lays the stable foundation; charity orders the breadth of that house; the wall is raised on high by the continuation of good works in fervor of spirit; the roof is placed at the summit in faith in our Lord Jesus Christ and in firm hope of the promise of eternal protection and happiness; and its length is arranged in the long-suffering of patience with most beautiful ordering."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0087-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0003","kind":"paragraph","language":"en","segment":87,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-87","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0087-0003"},"text":"Therefore, my brothers, again and again I admonish, adjure, and beseech you to take care to found the building of spiritual exercise in the depth of humility, because no good work is pleasing to God if it has been offered apart from true humility. Now there are many things which have been wont to move the servants of God toward true humility. For consideration of their own worthlessness humbles some within themselves before God, because, when they consider that by experience they have already often found themselves wretched and weak, being humbled they place all their hope and confidence in God. Others, weighing carefully the multitude of God’s benefits toward them, fear the judgment of ingratitude; and therefore in the sight of God, with great fear and reverence of gratitude, they always go forward humble. And who among us is there, brothers, to whom the compassion of almighty God has not also granted many benefits, even individually? If we wish to be grateful for them, we must above all be humble."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0087-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0004","kind":"paragraph","language":"en","segment":87,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-87","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0087-0004"},"text":"Others, after a multitude of sins, converted to penitence by divine kindness, diligently recall to memory how many evils they have committed against the law of the Almighty; and for these, humbled in bitterness of spirit, they detest their impieties with horror. But we offend in many things; whence it is necessary that we humble ourselves always in mind and heart, and even in body, so that grace may abound where sin formerly abounded. Often, moreover, the providence of divine compassion permits certain persons to sin enormously for a time, so that afterward, converted to penitence, they may learn to remain inwardly humble. Better is a humble penitent than a proud man who has not sinned, because humility justifies penitents, while pride condemns the arrogant eternally, even if they have done nothing else evil than this alone, that they are proud."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0087-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0005","kind":"paragraph","language":"en","segment":87,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-87","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0087-0005"},"text":"Others, carrying in their heart by daily meditation the bitter passion of Jesus Christ, humble themselves the more, the more they know that they are greatly indebted for such and so wonderful benefits of that same Redeemer of theirs. The Son of God humbled himself, having been made man for us; and, filled with many reproaches, he voluntarily underwent the most shameful death of the cross, that he might free us from the destruction of perpetual death. What Christian man, and especially what monk, will not humble his soul greatly before God, when he has recalled to memory such humility of his Creator and Redeemer? For truly, the man whom the humility of Christ does not move to meekness will profit from no admonitions of men. In vain do we say that we are monks, unless we have followed Christ humbly according to our powers. For this reason he said in the holy Gospel that he himself is the way, so that we might imitate his humility, and so that the conduct of so great a master might become the spiritual form of the disciple."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0006:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0087-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0006","kind":"paragraph","language":"en","segment":87,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-87","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0087-0006"},"text":"Therefore, brothers, as much as we can, let us strive with all our strength that all that pride has made swollen in us may be leveled, renewed, and reformed by humility conceived from meditation on the most bitter passion of Jesus Christ. O how fitting it is for us to humble our souls for love of Jesus Christ, my brothers, since God himself and the Creator of all, made [unclear] of humility, cast himself down for us into such great humility. Therefore the supreme medicine for inducing true humility in a servant of God is for him daily, and often, to recall to memory the most bitter passion of Christ Jesus."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0007:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0087-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0007","kind":"paragraph","language":"en","segment":87,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-87","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0087-0007"},"text":"Tribulations also, adversities, and infirmities, together with poverty or want, have made many humble, who perhaps in prosperous and favorable circumstances would have perished, puffed up. And we trust that what we often customarily say is conducive to our salvation: poverty, since we have a great cause of humility, while we find no material for exaltation and pride. Others, by continual exercise of virtues and by memory of the death which shortly they must necessarily suffer, have come to great humility. Whom would not even the attentive meditation of death humble, however proud? Or who is so fierce in spirit that he would not gradually put down his swelling pride, if he reflected more diligently that he is soon to die? Accordingly the conscience of a monk ought never to drive away from itself the memory of future death, so that he may remain both humble and sorrowful, and, standing firm in humility, not [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0087-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087:p-0008","kind":"paragraph","language":"en","segment":87,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-87","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0087-0008"},"text":"h ij"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0088-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0001","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0001"},"text":"On the true humility of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0088-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0002","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0002"},"text":"But the continual [fear?] of God forbids every wantonness to the heart. The free compassion of God also forestalls some, and makes them humble by the indwelling of the Holy Spirit. Everyone who is led by the Spirit of God utterly detests pride."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0088-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0003","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0003"},"text":"He who truly knows himself is most wise, and cannot depart from the meekness of humility. But every proud and arrogant man is ignorant, even if he seems great and famous among mortals. For true wisdom will rest in the dwelling-place of holy humility, and it is itself shown more clearly through the lesson of patience. Humility is born from knowledge of God and of oneself, and this is rightly called true wisdom."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0004:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0088-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0004","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0004"},"text":"He who has truly known himself now has nothing for which to be proud, since, knowing his own vileness, he thinks nothing lofty, but, placed in sorrow of soul, cries to the Lord: What is man, that you are mindful of him, or the son of man, that you account him? Man has been made like vanity; his days, as it is written, [unclear] under the mighty hand of God, that he may exalt you in the time of visitation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0088-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0005","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0005"},"text":"For humility with chaste fear greatly pleases the Lord God in his servants, since he approves no virtue of a man unto salvation without it. Therefore, if we desire to climb to the lofty threshold of the kingdom of heaven, we must be very humble, because there is no other road to heaven except that of the deepest humility, by which both the Son of God himself and all the saints ascended. But all who have tried to enter the kingdom by another gate, their head of pride having been struck back on the threshold of humility, could by no means enter. For the gate of humility does not admit the proud, and the narrow road of meekness does not receive lovers of greed and self-exaltation."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0006:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0006:annotation-002"],"chapter_id":"ch-85","html_id":"p-en-0088-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0006","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0006"},"text":"Therefore whoever has [unclear] to come to the height of the heavenly [unclear], let him ascend by the steps of humility; without these, whoever begins to ascend undoubtedly falls into the depth of perdition and death. For humility is the ladder of heaven, beautifully distinguished by twelve rungs; concerning its ascent our lawgiver, blessed Benedict, says in the Rule: If we wish to reach the highest summit of humility, and swiftly to arrive at that heavenly exaltation, we must set up for ourselves that ladder which appeared to Jacob in dreams, by which angels were shown to him ascending and descending. Without doubt that descent and ascent is understood by us to be nothing other than to descend by exaltation and to ascend by humility, as divine Scripture tells us: Everyone who exalts himself will be humbled, and he who humbles himself will be exalted."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0088-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0007","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0007"},"text":"The ladder itself, set upright, is our life in this world, which is raised up to heaven by the Lord when the heart has been humbled. For we say that the sides of the same ladder are our body and soul. Into these sides the divine calling has inserted the different steps of humility and discipline that are to be ascended. Thereafter, indeed, he enumerates those twelve steps in order with a sufficiently beautiful arrangement; since they are all very well known to you, it would be superfluous to spend longer on reviewing them on this occasion."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0088-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0008","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0008"},"text":"For it is enough in this place to remember the holy canon, upon the words of which you all long ago willingly swore, so that you may know that humility is no less necessary for salvation for you than love of God and, at the same time, of neighbor. For humility is said to be the monk’s greatest virtue, and it is so necessary to his profession that without it he cannot be saved. A monk exalted in mind and proud is not the bondman of Christ, but of the devil; he will have no share with the Son of God in heaven, but will be tormented without end with the demons in hell."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0088-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0009","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0009"},"text":"For Christ, the teacher and instructor of humility, detests all the proud, and admits into his company only the humble, the gentle, and the meek. But the devil is the head and inventor of pride, whose servants and disciples are all who follow his pride and self-exaltation. For he himself, the king of the proud, cannot bear the humble; he flees the gentle, and does not dare to stand in the sight of the meek in heart. For Christ dwells in the assembly of the humble servants of God; but in the midst of the proud the devil stirs up the contentions and quarrels of those at discord."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0010:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0088-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088:p-0010","kind":"paragraph","language":"en","segment":88,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-88","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0088-0010"},"text":"Where there is humility, there is true peace and the highest tranquillity; but where pride rules, there rancor, anger, disturbance, and discord confuse everything without ceasing. Therefore, my brothers, avoid pride, since if it cast down the exalted angels from heaven, when would it not condemn poor cloistered men? It made demons from angels, and, without doubt, [unclear] companions of demons"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0089-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0089:p-0001","kind":"paragraph","language":"en","segment":89,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0089","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-89","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0089-0001"},"text":"Homily XIX."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0089:p-0002:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0089:p-0002:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0089:p-0002:annotation-003"],"chapter_id":"ch-85","html_id":"p-en-0089-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0089:p-0002","kind":"paragraph","language":"en","segment":89,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0089","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-89","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0089-0002"},"text":"At all times, with all your strength and as much as you can, flee all pride and ostentation, since unless you greatly humble your souls, you will not enter the kingdom of heaven. Walk always before the Lord Jesus in the simplicity of your heart, having a pure conscience in all things, lest your humility become bestial; for it contributes nothing to salvation for a sinner to acknowledge himself publicly and, by persevering in evil, not to amend his fault. For the true servant of Christ sanctifies his humility by good works, and amends all the guilt of his past life by continual penitence. Daily he recalls to memory the evil that he remembers having committed, and groans deeply that he has offended the Lord. He walks very cautiously, and so laments past offenses that he by no means commits further things to be lamented. The monk who is truly humble follows the fasting Lord in a pure conscience, and fears nothing more in this world than to offend the teacher whom he imitates. Whatever he does and wherever he goes, he always thinks of the Lord Jesus as present, and by continual meditation examines how he may please him alone. For this is truly Christian humility, and humble Christianity: to [unclear] sin in true compunction, and to preserve the conscience in all purity at all times, not only from fear of punishments but rather from love of Christ. The true humility of monks continually does whatever good it can for the honor of God, and thinks that it will do nothing that it knows displeases Christ. True humility of monks [unclear] human [unclear], and, serving the Lord in the fervor of charity, is a companion of the holy angels, a friend to the citizens of heaven, and very formidable to demons. For demons fear and flee nothing more than the humility of the servants of Jesus Christ, because, since they themselves are most proud by their vicious will, they are most violently tormented by humble devotion. For where true humility is, demons cannot remain; for as ice is dissolved by fire, so malignant spirits are scattered from the presence of a humble monk. O humility, venerable mother and preserver of all virtues: yours is the kingdom, yours the power; you confer the kingdom upon the humble; you bestow the glory of eternal happiness upon the meek; without your guidance no one comes to heaven; whoever follows you does not fear hell. Whoever gathers works of virtues without you is like one who carries dust into the wind. You are the seasoning of all good works; for just as food in the mouth of the eater is not savory without salt, so without your companionship no one will be established as a friend of God. Humility made the Son of God man; humility will make the servant of Christ equal to a holy angel. An angel, through pride by his own choice, became the devil; and a Christian man through humility becomes an angel. Humility opens heaven to the meek servants of God, and pride plunges arrogant men down to hell. Humility makes friends of God, and pride makes companions of demons. Humility enlightens the mind to true wisdom, and pride blinds the understanding of the one whom it possesses. Humility purges the man whom it possesses from all disordered affections; and pride fills its worshipper with all crimes and filthiness. Humility makes its lover a servant of God; pride, however, makes him a slave of the devil. Humility makes one wise in the law of the Lord; pride, however, renders man foolish, away from the knowledge of the Most High. Humility brings the poor man into the fellowship of God; and pride makes the rich man a member of the devil. Humility is the mother and nurse of all virtues; and pride is the [source?] of all vices. Humility, with charity as mediator, covers a multitude of sins; pride, however, by itself introduces the fullness of all vices. Humility makes a monk’s good works most pleasing to God; pride, however, renders idle the endeavors of the proud before the Creator. Humility receives from the Lord whatever it has asked; but almighty God resists the prayers of the proud. Humility always has, in the Lord’s mercies, a pious confidence with cheerfulness of mind; pride, however, with the sting of despair, begets disturbance in man. Humility always has joy of spirit in the love of Christ; pride, however, is always occupied by pernicious fear. Humility, the [support?] of good works, neglects none of the spiritual exercises; pride, however, despises all pursuits of salvation. Humility justifies sinners; pride, however, condemns its followers. Humility makes one near to God; pride, however, makes one alien from the grace of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0090-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0001","kind":"paragraph","language":"en","segment":90,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-90","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0090-0001"},"text":"On the True Humility of Monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0090-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0002","kind":"paragraph","language":"en","segment":90,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-90","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0090-0002"},"text":"Humility eagerly obeys the commandments of God with a willing disposition pleasing to him; pride resists the precepts of the Most High. Humility heaps up the merits of everlasting blessedness; pride, however, prepares for itself the most grievous torments of hell. Humility provides security at the point of death; pride brings horrible fear and calamity to the dying man. Humility frees the soul of its devotee from every distress in the dread judgment of God; pride, however, accuses before the judge all the haughty whom it deceived in the world. Humility will place the servants of God at the judge’s right hand; pride will set those to be damned at the left. Humility will plead the cause for its own and will prevail in judgment; pride, surely confounded, will hand the haughty over to the devil. Humility will repay the reward of eternal blessedness to its friends; pride, however, will give the torment of perpetual damnation to all the haughty. Humility will be crowned without end in heaven; pride, however, will suffer immeasurable torment with the demons forever in the lower regions."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0003:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0003:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0003:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0003:annotation-004"],"chapter_id":"ch-85","html_id":"p-en-0090-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0003","kind":"paragraph","language":"en","segment":90,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-90","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0090-0003"},"text":"Humility, crowned with Christ, reigns in the heavens; and pride, despised, will be tormented with [unclear] in punishments. Humility, joyful and glorious, will sit forever at the right hand of [unclear]; pride, however, sorrowful and ignominious, will lie without end in the torments of hell. Then the humble will exult in glory, and all the proud, because of excessive pain, will cry out in punishment for all ages. There the humble will stand in the sight of God and of all the saints in great joy and everlasting exultation, receiving, for the voluntary poverty of this life, unfading riches; for meekness, a kingdom; for sorrow [unclear], and for the spontaneous mortification of the flesh, heaven. But the proud and arrogant, placed in hell, seeing such great glory of the humble whom they despised in the world, will lament in so sudden a change of [unclear], and will be troubled with horrible fear, groaning under the very great anguish of spirit and saying in the fury of pride: These are the poor and humble monks, once clothed in vile garments, separated from men, abstaining from the eating of meats and from every filthiness of the flesh, whom we held at one time in derision and as a likeness of reproach; senseless as we were, we judged their life madness, and their end without honor. Behold how they are counted among the sons of God, and their lot is among the saints."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0004:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0090-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0004","kind":"paragraph","language":"en","segment":90,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-90","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0090-0004"},"text":"Therefore we have strayed from the way of truth, and the light of justice has not shone upon us, and the sun of understanding has not risen for us. What does pride now profit us, by which, when we were then puffed up, we despised the humble? And what does the boastfulness of riches possessed in the world bring us? All things have passed away, and through continual contumacy we have been counted among the demons; because we always had humility in hatred, we now suffer immeasurable torments. But the humble will live forever, and their reward is with the Lord, and the care of them is with the Most High. These things, my brothers, always think upon beforehand, because without doubt they are thus to be; and therefore assume humility of mind, flee every [unclear] through it, keep a pure conscience, and may you deserve to obtain the rewards of eternal life. Amen."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0090-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0005","kind":"paragraph","language":"en","segment":90,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-90","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0090-0005"},"text":"On the True Obedience of Monks: Homily XX."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0006:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0090-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090:p-0006","kind":"paragraph","language":"en","segment":90,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-90","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0090-0006"},"text":"If the humility of monks has been true and perfect, it brings forth the whole fullness of the holy virtues. But if it has lacked the splendor of the virtues, true humility was never in the mind. For first it brings forth true obedience, and a profound subjection in all things for the love of God. For the monk who truly lives as a pilgrim in the flesh shows himself in all things an eager [disciple?] of our Savior Jesus Christ; for love of him, despising every vileness and extremity, he glories in being subject to his abbot, obedient in all things. Obedience is a great virtue: it opens heaven to the humble monk and by its strength closes hell. Obedience restores the way of paradise and reforms peace between God and man. This, however, is true monastic obedience: that which is rendered to the commands of superiors not from servile fear but from an inward affection of charity, which, persevering until death not through fear of punishment but through love of justice, works good in cheerfulness of mind. There are two most beautiful wings of the mind by which the monk flies from earth to heaven; one of these is called humility, the other is known as the obedience of subjection. The monk who has not been adorned with these wings has entirely lost both the name and the merit of his dignity. Nor is he to be called a monk, but a deceitful and most false apostate, who [unclear] lives in the monastery and continually observes without hu"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0091-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091:p-0001","kind":"paragraph","language":"en","segment":91,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-91","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0091-0001"},"text":"Homily 20. Folio XLVIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0091-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091:p-0002","kind":"paragraph","language":"en","segment":91,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-91","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0091-0002"},"text":"the obedience of humble subjection. For a monk without obedience is a monster of the devil; and he who resists the commands of his superior will inherit the punishments of hell. The disobedience of the first man lost the life of eternal happiness from the beginning; the obedience of Jesus Christ restored it. For he was made obedient to the Father for us even unto death, and by his most innocent passion he restored to us the happiness that had been lost. Therefore the path to salvation is humble obedience, as our holy lawgiver, blessed Benedict, cries out in the Rule: “Listen, O son, to the precepts of the master, and incline the ear of your heart, and willingly receive and effectively fulfill the admonition of a loving father, so that by the labor of obedience you may return to him from whom you had withdrawn through the sloth of disobedience.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091:p-0003:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0091-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091:p-0003","kind":"paragraph","language":"en","segment":91,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-91","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0091-0003"},"text":"Obedience is the tree of eternal salvation, which grows in the garden of monastic humility. Obedience is the dwelling-place of the Holy Spirit and the quiet tomb of one’s own will. Obedience is the merit of heavenly happiness and the one lesson of monastic discipline. Obedience is the extermination of all self-exaltation and pride, and the persecutor of all vices. Obedience overcomes wickedness and extinguishes every disordered pleasure of the flesh. Obedience makes the conscience pure and clean, and preserves true humility in the mind. Obedience is the remedy of the wounded soul and the foundation of the whole monastic observance. Obedience is the faithful custody of all good works and the discipline of a sincere mind. Obedience is the beginning of mortification and the glorious ornament of the monk. Obedience is the preserver of peace and concord; without it the vigor of monastic discipline perishes. Obedience always directs the keen edge of the mind toward God; and he who has truly been mortified in spirit despises all the consolations of this world. Obedience makes the monk near to God and far removed from all the filth of the soul. Obedience is the adornment of holiness and the garment of beauty; without it no one would come to the kingdom of eternal glory. Obedience is the mother of victory, and he who knows how, for the honor of God, to be humbly subject will obtain the crown of martyrdom in heaven. Obedience separates the monk from the world, and whoever follows it with his whole heart will be great before the Most High. Obedience is the consummation of Christian perfection; in its humble workshop, the more a monk advances, the holier he becomes. Obedience is sure security at the hour of death; for the more ready the monk was for obedience to commands, the more securely he will fly away when he departs from here. Obedience is the rewarder of humility and the chief mark of merits. Obedience is the rule of Christian gentleness and the strongest nourishment of inward charity. Obedience is the shelter of chastity and the purest ornament of innocence. Obedience is [unclear] voluntary mortification; its merit is of such dignity that he who is rebellious and proud wears the monastic habit without cause. Obedience is the voluntary mortification of the members; its merit is of such dignity that man has nothing greater to offer in honor of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0091-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091:p-0004","kind":"paragraph","language":"en","segment":91,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-91","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0091-0004"},"text":"Let each one offer, for love of God, what he can: without doubt that man has offered more than all who has, because of God, killed his own will through obedience. It is indeed a great good to distribute one’s possessions, for love of Christ, to the use of the poor, and to relieve the want of the needy with alms. But as much as the whole outweighs the part, as much as the free choice of the will is nobler than necessity, as much as heaven is distant from earth, so much more has that man offered who, out of love for God, has by a spontaneous will denied himself forever. For whatever temporal substance you have offered to God is not yours but another’s, and is of less value than your own, both in estimation and in reward. You have one thing of your own which, offered above all things, is pleasing to God. What is this, unless the free will which the almighty Creator has placed in your power? A good will, however, is greater than all riches, because nothing richer is offered to God, nothing is consecrated more acceptably. This most precious gift to God, my brothers, you once offered when, denying yourselves and all worldly things for his honor, you put on the monastic habit."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091:p-0005:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0091-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091:p-0005","kind":"paragraph","language":"en","segment":91,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-91","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0091-0005"},"text":"Remember, I beg you, the words of your holy profession, and let that solemn promise never depart from memory, which each one of you uttered in the sight of God before us, saying: “I, brother Johannes, promise stability, conversion of my morals, and obedience according to the Rule of Saint Benedict, before God and his saints, in this monastery, which has been built in honor of blessed Martin, in the presence of lord Johannes, abbot.” Behold the bond by which we have voluntarily bound ourselves to obedience; behold [unclear] four"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0092-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092:p-0001","kind":"paragraph","language":"en","segment":92,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-92","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0092-0001"},"text":"...the warfare which we have professed. For these are the vows which our lips pronounced; these are the sacrifices of pious devotion which we offered to God. Certainly, my brothers, the things we have promised are great, and the necessity laid upon us to keep what we have professed is greater. For unless we faithfully observe all that the rule of our holy father Benedict enjoins upon us, the justice of almighty God will judge us severely as perjured and impious transgressors. For it is very dangerous not to render to God what has been promised, and through forgetfulness of the holy institution to violate one’s purpose."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0092-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092:p-0002","kind":"paragraph","language":"en","segment":92,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-92","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0092-0002"},"text":"Therefore, to fulfill the duty of pastoral care, I am accustomed daily to admonish you to the observance of regular discipline; nor hereafter will the necessary word of salvation ever be lacking to you, so long as my spirit perseveres in this prison-house of flesh. But you, I pray, take care that you not be unfruitful hearers, since the matter concerns the soul, which, once lost, is never recovered. Therefore, whichever of you have come together in the monastery to run in the arena of the intellectual contest, whichever of you for love of Christ have once renounced your own will and the world, take up holy obedience for the helmet of salvation, and you will bring back a certain victory over the enemy."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0092-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092:p-0003","kind":"paragraph","language":"en","segment":92,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-92","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0092-0003"},"text":"For obedience is the strongest armor of monks, which no adversities will be able to harm. For Scripture says: He who keeps the commandment will experience no evil whatsoever. In Proverbs also it is said thus: An obedient man shall speak of victories. Obedience renders a monk invincible in all temptations, and he who follows in all things the counsel of his senior will never suffer harm to the salvation of his soul. For obedience is a short and rough road, by which one quickly ascends to the height of perfection. But the monk who is a true soldier of Christ never trusts in his own judgment, but in all things follows and observes the direction of his pastor. Indeed, he who is a true lover of Christ, who wholly desires to be a most faithful monk, loves his abbot as God’s vicar, and cheerfully acquiesces in all things, always obedient to his commands, counsels, and ordinances."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0092-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092:p-0004","kind":"paragraph","language":"en","segment":92,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-92","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0092-0004"},"text":"In order that a monk may be able to do this with confidence, one to be ordained to the abbacy should not be a child, not unlearned, nor carnal, not lacking discretion, nor light-minded, or inexperienced in spiritual contests, but a man gray-haired in character, learned in the divine Scriptures, walking in the spirit, pious in true conversion, in the conduct of holiness, gentle, tranquil in mind, and discreet, one who knows how to show judgment to the wicked and compassion to the well-disposed. For whenever a restless, turbulent, indiscreet, and inexperienced man is set over monks as abbot, at once the integrity of regular discipline suffers shipwreck. Subjection must necessarily perish, and with it the obedience of humility, when the subjects cannot firmly have confidence in the pastor. For if the abbot is a mocker of his brothers, or an importunate despiser of the weak, who will open to him any secret of his heart?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0092-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092:p-0005","kind":"paragraph","language":"en","segment":92,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-92","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0092-0005"},"text":"Therefore one must keep watch with the greatest solicitude at the beginning, so that such a prelate be ordained as pastor over sheep left destitute, who seeks nothing other than the honor of God and the salvation of souls. The monk who will have obtained such a pastor should give thanks to God, because in these our times he occurs rarely, one who knows how to show himself in all things a worthy and suitable prelate. He is rightly to be loved by all his subjects, and, as the vicar of Christ in the monastery, to be honored with continual veneration. Let the thoughts of all be opened to him securely, because he seeks nothing other than the advancement of each one. If a physician of sick bodies must be prudent, experienced, and endowed with the highest discretion, how much more fitting is it for an abbot, who is the physician of souls, to be the best of men?"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092:p-0006:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0092-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092:p-0006","kind":"paragraph","language":"en","segment":92,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-92","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0092-0006"},"text":"Happy are the monks to whom God’s mercy has granted a useful and suitable pastor, if nevertheless it has not denied them even the ability to understand this very fact. Otherwise a good pastor, in his uprightness, is not recognized by evil sheep; but those who corrupt the integrity of the order by their depravity rarely judge truly and rightly about pastors. Because of the ingratitude of subjects, rulers are very often changed for the worse; and monks who despise a good and useful pastor when he is present in this life receive, by the just judgment of God, a foolish and useless successor. Those who are subject in simplicity walk rightly, and those who truly imitate Christ do not pass judgment on the one set over them. For we have a pastor whom we may follow, the Lord of faithful souls, our Lord Jesus Christ; looking faithfully to him in the soul, we shall not rashly judge the visible pastor. “The scribes and Pharisees,” he says, “have sat upon the chair of Moses; what they say to you, do; but what they do, do not imitate.” Hear these things, O monk, and [unclear]"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0092-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092:p-0007","kind":"paragraph","language":"en","segment":92,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-92","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0092-0007"},"text":"Homily XX."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0092-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092:p-0008","kind":"paragraph","language":"en","segment":92,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-92","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0092-0008"},"text":"Fol. LIX."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0001","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0001"},"text":"O lover and devotee of your own salvation, consider the form of obedience which you are to follow. The abbot, whether he is good or bad, holds in the monastery the place of Christ's vicar; he deserves the obedience of all his subjects not by his own merit, but in Christ's name. For we understand the saying, \"He who hears you hears me, and he who spurns you spurns me,\" not only of the apostles, but of any prelate in the Church of God who has been appointed guardian and ruler of souls."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0002","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0002"},"text":"Therefore, if you have a good, suitable, holy abbot, hear his voice as the command of God, since he bears God's place; and whatever he commands you, be obedient in all things. Let his teaching be for you a rule of life, and his holy conduct an example of a purer discipline. For he is a friend of God and likewise Christ's vicar: in the one respect he deserves that you love him, and in the other that you obey him in all things when he commands."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0003","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0003"},"text":"But if you have obtained a shepherd who is untrained, inexperienced, or certainly less suitable, take care, I beg you, not to wish rashly to examine his actions. Rather think that your sins deserve to have an unprofitable shepherd. Consider in him not what he is, but what he is called; and honor the shepherd for the love and reverence of Him whose vicariate he bears. Remember at all times that the obedience which you promised to God is to be rendered purely and simply to His vicar; for if the abbot is bad in his conduct, nevertheless he does not lose the vicariate of Christ unless he is [lawfully?] deposed. Nor does the reprobate life of your shepherd absolve you from the obedience promised in religion."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0004","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0004"},"text":"The meaning of our customary proverb must be upheld: reprobate monks do not deserve to have a good abbot. Do not think, dearest brothers, that this example has been brandished against you. For I trust that I am not a bad shepherd, although I cannot deny that I am untrained and inexperienced; nor have we ever admitted any evil suspicion of you, since we seek nothing more than to nourish and enlarge brotherly charity in all things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0005","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0005"},"text":"Frequently monks come to us, wandering either with reason or without cause, who for the most part turn the matter of their own instability back upon their abbots. And I, who desire you to be instructed in everything holy and useful, paternally exhort and warn your Charity that henceforth you do not lend your ears to these circumcellions, who disparage the ways of their own shepherds and strive to hide their own crimes by [accusations?] against others. This is not the necessary integrity of monastic discipline: to turn the cause of the rebellion and disobedience of subjects back upon the head of the shepherd."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0006","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0006"},"text":"He who is a true monk does not rashly judge the affairs of others; and he who is a son of humble obedience does not search out causes for rebellion. But he who gives consent to the passions of the flesh can never be at rest; and he who scrutinizes another's life is a despiser of his own salvation. A monk grounded in the love of God does not judge the command of his superior; and he who always beholds Christ as present venerates his shepherd as an angel of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0007","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0007"},"text":"Audacity makes a monk degenerate, and presumption has cast many into prison. An insolent, wanton, and headstrong monk has lost the resolve of holiness, and unless he is recalled to his senses by hard chastisement of the flesh, he has already set his foot toward hell. He who weighs the command of his superior with inquisitive rashness is not obedient; and he who is grieved at an order is not a true disciple of Christ. For true obedience does not murmur, does not hesitate, does not seek a loophole, does not delay, does not excuse itself, nor show a hostile sign of reluctance. At the command of the superior, for the love of Christ it always rejoices, comes gladly, and obeys cheerfully with haste."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0008","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0008"},"text":"For what else is a monk but an anxious contender, who, armed with the virtues of humility and obedience, always keeps watch in the arena of contest, and, victorious under the triple battle-line, fights more strongly against his own self? Blessed is that monk who, making himself nothing in his own eyes, has learned to overcome the will of the flesh, and through the continual practice of spiritual warfare climbs the steep mountain of true obedience. Truly blessed is that monk who, despising all the consolations of the world, has placed his whole self in the love of Jesus Christ, and now desires nothing more among visible things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0009","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0009"},"text":"It is not for monks to seek riches, honors, and pleasures in this world; nor is it fitting for a soldier of Christ to think of anything other than Christ. O monk three and four times blessed, who for the love of Christ mortifies his own will to the end of life and humbly perseveres in true obedience."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0093-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093:p-0010","kind":"paragraph","language":"en","segment":93,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-93","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0093-0010"},"text":"How great a good humble obedience is before God, my brothers, no one can adequately express; divine testimony chose to prefer it to all sacrifices. It is obedience that reconciles the soul to God, and through the shedding of blood crowns martyrs."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0094-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0094:p-0001","kind":"paragraph","language":"en","segment":94,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0094","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-94","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0094-0001"},"text":"[Blank page in the source scan.]"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0095-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0001","kind":"paragraph","language":"en","segment":95,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-95","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0095-0001"},"text":"Homily XXI."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0002:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0095-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0002","kind":"paragraph","language":"en","segment":95,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-95","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0095-0002"},"text":"[unclear]: for love of him you have set me, an unworthy man, over you as abbot. For I shall not be burdensome to you while you run well; but if anyone turns aside from the way of truth, I am compelled, even unwillingly, to oppose him as best I can."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0095-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0003","kind":"paragraph","language":"en","segment":95,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-95","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0095-0003"},"text":"A monk should always think of his entrance into the monastery, and never forget the first purpose of his institution. In all your works also, O monk, always consider that you will not remain long upon the earth, but that shortly you will depart from this life, and perhaps will die when you do not expect it. Therefore keep inviolate the purpose of holiness, and always be vigilant in good works, so that when the Lord comes and calls you, he may find you prepared. Remember that you are a pilgrim on earth, and have here no abiding city; but just as a traveler hastens quickly toward the end of his journey, so death draws near to you daily without interruption. Therefore while you are healthy, set in order the house of your conscience, so that you may not fear death; for he rarely dies well who is not prepared as though he were to die daily."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0095-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0004","kind":"paragraph","language":"en","segment":95,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-95","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0095-0004"},"text":"O how securely does the monk depart from this life who, keeping his conscience clean in all purity, lives at all times without reproach according to the integrity of the rule of our most holy lawgiver, even unto death. Let your mind continually hold in memory our Lord Jesus Christ as present, indeed as nowhere absent; and let no hour pass in which you do not think with thanksgiving of him suffering for you. Stand in humility and true obedience, and no adversities will ever prevail against you. Just as a tree, sending many great roots into the earth, is not easily torn from its place, so a monk who possesses charity and obedience in humility, together with the other virtues, is in no way overcome by demons. Obedience, brothers, is a great virtue, which brings the other virtues into the mind, and, once brought in, preserves them through the service of humility. May our Lord Jesus Christ himself, who was made obedient for us unto the death of the cross, illumine your hearts by his grace; who lives and reigns with God the Father, God in the unity of the Holy Spirit, for all ages of ages. Amen."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0095-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0005","kind":"paragraph","language":"en","segment":95,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-95","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0095-0005"},"text":"On continence and true chastity: Homily XXI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0095-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0006","kind":"paragraph","language":"en","segment":95,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-95","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0095-0006"},"text":"I would very greatly wish, my dearest brothers, that I had been endowed by God with that grace by which, as your pastor, I might be worthy and suitable in deed as well as in speech. For I know, nor does it escape me, how dangerous a thing the governance of souls is for a young and inexperienced man such as I am, when one who has not yet learned to direct and govern himself according to the rule of justice presumes to enter upon the teaching of others. I blush to open my mouth in your midst to teach, since, after only a short time as a disciple, I am compelled before maturity to be a teacher."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0095-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0007","kind":"paragraph","language":"en","segment":95,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-95","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0095-0007"},"text":"But since it has so pleased you, and you have wished to have me, a young man, as master, pardon me, because necessity compels me to fulfill, as best I can, the office entrusted to me. Help me, I pray, brothers, with your prayers, so that the mercy of God may bestow the strength that the inexperience of my age denies. For I desire you to walk before God in all purity of mind and body, so that you may be pleasing to him to whom you gave yourselves from the beginning."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0095-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0008","kind":"paragraph","language":"en","segment":95,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-95","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0095-0008"},"text":"Look upon our Lord Jesus Christ as the leader of the journey undertaken toward heaven: he, born of Mary, the ever most chaste virgin, preserved forever the most perfect chastity of mind and body. Follow this teacher, in whose service you have consecrated your hands, so that you may keep the continence enjoined upon you not only in body, but also perpetually guard chastity with a mind brighter than sapphire and carbuncle. For chastity, a most beautiful virtue, especially befits cloistered persons; through it every impulse of lust is restrained under the yoke of reason, and, when the fury of vices has been extinguished, the bearing of the body preserves all propriety. An incontinent and lascivious monk, who follows the filthy lust of the flesh, is counted with the demons who withdrew from the Lord."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0095-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095:p-0009","kind":"paragraph","language":"en","segment":95,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-95","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0095-0009"},"text":"For there are three things without the perpetual observance of which no one is judged worthy to be named among monks. The first of them is the obedience of humble and true subjection; the second is the renunciation of property, as the rule commands; the third is the inviolate keeping of perpetual continence and chastity. Whatever one of these a monk violates, he has corrupted the purpose of his order. For chastity is sustained by companions, namely fasting and temperance; if at any time it has been deprived of these, without doubt it quickly totters. Chastity is the greatest ornament of monks; adorned with it, they are introduced into the company of angels."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0096-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0001","kind":"paragraph","language":"en","segment":96,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-96","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0096-0001"},"text":"On continence and true chastity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0096-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0002","kind":"paragraph","language":"en","segment":96,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-96","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0096-0002"},"text":"Nothing is more beautiful than chastity: it makes clean what was conceived from unclean seed; from an enemy it also makes a member of the household, and from an earthly man an angel. Chastity is the fairest virtue of all virtues; when it is vowed to be kept for the love of Christ even unto death, it is rewarded with an inestimable prize. Chastity is next to the fellowship of angels, and the supreme medicine of the Christian mind. Chastity is the lovely dwelling of Jesus Christ, the eternal king, and the wondrous beginning of future incorruption. Chastity is the fullness of heavenly grace, through which every corruption of nature is restored. Chastity is the most powerful of all virtues; through it, in a fragile vessel, nature is overcome in a wondrous contest. Chastity imitates the angelic life, and in the midst of mud knows no sprinkling of stain. Blessed is the person who has truly deserved to receive from the Lord God the gift of chastity, and has guarded it inviolate in Christian humility unto death."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0003:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0096-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0003","kind":"paragraph","language":"en","segment":96,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-96","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0096-0003"},"text":"Chaste is he who, for the love of Jesus Christ, pure in mind and body, keeps himself from every defilement of the flesh; who burns sweetly in the love of God with the fervor of the Holy Spirit; who desires absolutely nothing in this world; who firmly restrains [unclear] and his senses."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-85","html_id":"p-en-0096-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0004","kind":"paragraph","language":"en","segment":96,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-96","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0096-0004"},"text":"Chaste is he who, mindful of the profession of spiritual warfare, suppresses the movements of the flesh by reason, and immediately from the beginning strongly extinguishes all the itching sparks of lust. Chaste is he who flees every material and occasion of lust; who has made a covenant with his eyes that he should not even think of a woman; and who sets a guard over his senses, lest any foul or immodest things be brought in. Chaste is he who avoids the company of the wanton, and always turns his eyes away lest he behold vain things. Chaste is he who detests the frequent company of all women, and who at all times regards his own frailty with fear and vigilance as suspect. Indeed, chaste is he who in mind and body imitates angelic nature, and who by holy conduct admits no corruption. Chastity is a gift of grace, not a work of nature or of human industry. Chastity makes the humble monk most pleasing to God, since one who lives in mortal flesh without corruption is a companion of the angels. Whoever has obtained true chastity is always humble; and whoever understands its nature does not arrogate possession of it to himself, but to the Lord who gave it. For no one is chaste by his own powers, since frail man is not sufficient to overcome nature unless he who created nature and all things has granted it. For whenever nature is overcome through chastity, God manifestly works together with man. But chastity itself has a difficult beginning in the young, until the movement of unlawful thought is brought into contempt. Chastity overcomes fornication by fleeing it rather than by fighting it, since lust is girded about with so many subtle weapons that it must be avoided of one’s own accord before it engages. Therefore whenever the mind is touched by movements of lust, divine help should be invoked without delay; no space for deliberation should be given to unclean thought, but as soon as it begins to be felt, it should be brought into contempt by the remedy of forgetfulness."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0005:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0096-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0005","kind":"paragraph","language":"en","segment":96,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-96","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0096-0005"},"text":"With a deceitful enemy, one who always uses ambushes, no conversations at all are to be entered into; and with unclean thoughts [unclear]; and unless you immediately suppress the movements of lust from the beginning, they are strengthened. The holy apostle of Christ, Paul, warns that one must fight against any vices, but fornication alone he commands to be fled."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0006:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0006:annotation-002"],"chapter_id":"ch-85","html_id":"p-en-0096-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0006","kind":"paragraph","language":"en","segment":96,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-96","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0096-0006"},"text":"We carry about against ourselves the material of [unclear]; therefore he wishes us to flee the enemy. Chastity is nourished by fasting; by gluttony it suffers shipwreck. Therefore, if you love chastity, love fasting, so that it may have necessary nourishment. He who is chaste follows the industry of the bee; and he who is truly a monk, as though adorned with all flowers, is beautified with every virtue. Not everyone who does not know lust is chaste, but he who, in pure and clean flesh, for the love of Christ, obtains [unclear] holiness of mind. Otherwise, what profit is the purity of the dwelling if its inhabitant is foul and unclean? Blind paganism once had its virgins too, sacrificing to Vesta; but because they did not offer the chastity of their bodies to the true God, nor hold right faith in mind, they descended with their demons, those whom they worshiped, into the depth of hell."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0007:annotation-001"],"chapter_id":"ch-85","html_id":"p-en-0096-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0007","kind":"paragraph","language":"en","segment":96,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-96","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0096-0007"},"text":"For chaste is he who, for love of the Creator, restrains the flesh from every lust, and offers his mind to God himself, adorned in every way with holy virtues. [unclear]"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-004","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-005","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-006","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-007","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-008","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-009","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-010","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-011","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-012","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-013","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-014","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-015","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008:annotation-016"],"chapter_id":"ch-85","html_id":"p-en-0096-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096:p-0008","kind":"paragraph","language":"en","segment":96,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-96","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0096-0008"},"text":"Outside [unclear], three books. First part. On chastity and continence. Twelve questions. Second question. First of the questions. Item. Second of the questions. Item. Third of the questions. Item. Fourth of the questions. Item. Fifth of the questions. Item. Sixth of the questions. Item. [unclear] of the questions. Item. Seventh question. Item. [unclear] question. Item. [unclear] question. Item. [unclear] question. Item. [unclear] question. Item. Question in extended form. Item. Second question in extended form. Item. Third question in extended form. Item. Fourth question in extended form. Item. Fifth question in extended form. Item. Sixth question in extended form. Item. Seventh question in extended form. Item. Eighth question in extended form. Item. [unclear] in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear] question in extended form. Item. [unclear]"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097:p-0001:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0097-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097:p-0001","kind":"paragraph","language":"en","segment":97,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-97","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0097-0001"},"text":"[unclear] of Jesus Christ, today there is no true chastity, nor one meritorious unto eternal salvation. Live chastely, O monk; conduct yourself pure and holy; and as long as the spirit remains in the body, do not presume, from the mire, to have confidence in chastity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0097-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097:p-0002","kind":"paragraph","language":"en","segment":97,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-97","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0097-0002"},"text":"The food of chastity is fasting and abstinence, and in every action the firm support of wholesome continence. But when you have attained all things, do not trust; for he whom we know to have eaten nothing fell from heaven. The mortification of the body is both very necessary and useful for preserving the beauty of chastity; but however much you have advanced in both, do not trust in your own self, but, always watchful and hoping in the help of the Lord, fear. For unless you continually and most urgently keep yourself in the fear of the Lord, the house of your conscience will quickly be overturned."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0097-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097:p-0003","kind":"paragraph","language":"en","segment":97,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-97","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0097-0003"},"text":"He runs in vain who presumes to guard chastity by his own strength. For unless the Lord has built the chaste dwelling, he labors fruitlessly who constructs the wall of abstinence. And unless you, with all your strength, have stood forth as a co-worker of divine grace, you will in no way obtain the beauty of chastity. For God will not make you chaste without your will, nor will you obtain this great gift unless he comes to the aid of your weakness through his mercy. It will therefore be yours, O monk, with good will, to offer the desire of chastity, and in humble confidence to await sure increase from the Lord. Apply effort, and the Lord’s help will not be lacking."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0097-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097:p-0004","kind":"paragraph","language":"en","segment":97,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-97","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0097-0004"},"text":"Chastity is a gift of grace, not of nature; and to live in the flesh beyond the flesh belongs to angelic strength, not human. Nevertheless it is not difficult for a man of good will to preserve chastity, especially one who is separated from the tumult of worldly people and lives solitary in the midst of monks. A monk also who, young and innocent, enters a monastery of good reformation, if he continually occupies his mind in the fear of the Lord, is less assaulted by lust. For experience of desire is pernicious, since, as someone truly said, Venus wishes to conquer souls, not to satisfy them. But a monk who is zealous for his own salvation can easily extinguish the burning of desire if, fleeing idleness and fullness, he is willing to occupy himself continually in spiritual exercise."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0097-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097:p-0005","kind":"paragraph","language":"en","segment":97,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-97","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0097-0005"},"text":"Indeed, among all vices none assaults chastity more greatly and dangerously than security and idleness. If a monk has overcome these two evils, he will easily guard chastity. Hence the most holy princes of monks, wishing to cut off the causes of desire, established for us a sparing and slender diet according to a fixed measure, so that the body may be sustained for necessity and not grow fat for desire. They also decreed sparing sleep to be useful for monks, because immoderate rest stretches the flesh no less than gluttony. But idleness, as the most pernicious plague of the soul, they wished to be far from cloistered men, most wisely dividing the time so that a monk would never be found idle."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0097-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097:p-0006","kind":"paragraph","language":"en","segment":97,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-97","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0097-0006"},"text":"Hear these things, brothers, and grasp them with the mind, you who carry a great treasure in a fragile little body. Flee idleness; always do something good, so that whenever the tempter, the devil, approaches, he may find you usefully occupied. For truly, the man who is idle lies open to the snares of the tempter; but he who is occupied in a good work has closed every entrance to snares. Therefore the soul must be occupied with continual exercise, so that it is never found idle."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0097-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097:p-0007","kind":"paragraph","language":"en","segment":97,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-97","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0097-0007"},"text":"Blessed is that monk who occupies his mind at every time in good exercises, and never drowses in the sleep of torpor and sloth. Blessed is the spiritual soldier of Christ who always watches in the fear of the Lord and immediately restrains from the beginning all disordered movements of the flesh. For it is not enough, for guarding true chastity unharmed, if anyone dallies as though deliberating with unclean thoughts. The first movements of wicked thoughts must be resisted, since where delay begets danger, one must immediately fight with strength. One must always keep watch against the adversary of our salvation, who is never more quickly conquered than if he is at once suffocated at the beginning."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0097-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097:p-0008","kind":"paragraph","language":"en","segment":97,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-97","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0097-0008"},"text":"Continual exercise is needed, brothers, because the mind always occupied in holy studies is like a very high tower of strength; stationed in it, the most watchful soldier of Jesus Christ fears no snares of hostility. Therefore I beseech you, my dearest brothers, do not consume time in idleness, lest you increase in yourselves the matter of vices, you who are not ignorant of the cunning of the malign spirit. Preserve continence in all things, and apply temperance, the directress of virtues, to all your works. Always consider how you ought to walk before the Lord in all religion and holiness."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0098-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0098:p-0001","kind":"paragraph","language":"en","segment":98,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0098","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-98","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0098-0001"},"text":"Of continence and true chastity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0098-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0098:p-0002","kind":"paragraph","language":"en","segment":98,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0098","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-98","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0098-0002"},"text":"…to God, in whose words you have sworn; and so live that you may not fear to appear in his judgment. You are monks, segregated from the world by voluntary promise into the ministry of our Lord Jesus Christ; whence it behooves you, under the necessity of salvation, to lead a life higher and holier than the rest of your fellow Christians, and to overcome all depravity of flesh and soul. For it behooves you to be always most chaste in mind and body alike, and stained by no filth of corruptible flesh. An incontinent monk is an apostate; and he who defiles his flesh with the filth of women is like one violating an oath. Lust is the pit of hell; and despair is always next to incontinence. A monk who once slips into the fervor of the flesh is rarely kindled to true compunction of heart. For the vice of fornication, growing strong by long habit, is not easily conquered, unless it be amended by force through contrary remedies. It is of greater difficulty to rise again to true chastity after a fall of the flesh than to remain in continence [already] possessed. It is very easy, by the cunning of [feigned] uprightness, to fall into any vice whatever, [rather] than to amend a sin strengthened by habit. For, as a certain gentile truly says, \"easy is the descent\"; [but] to come together to true [chastity] from the flesh—\"this is the work, this the labor.\" Let us consider those who have fallen into this most shameful pit, and afterward, compelled to penance by the authority of [their] elders, [observe] how they behave in the midst of the brothers. Truly they have no signs of [true] compunction, but in dryness of heart they lead a restless life. No devotion of mind is seen in them, but everywhere they follow the solace of the flesh. O how rarely is anyone converted to the sweetness of inner love who is once cast headlong into the pit of fornication! For unless, before he comes into this misery, he has been founded in the fear of the Lord, [once] fallen he recurs to true compunction with difficulty. Live therefore soberly, dearest brothers, and always watch in holy prayers; for unless you walk most cautiously in all things, you will by no means be able to escape the snares of the demons. Love abstinence; guard humility above all things. For no one can press down the motions of his flesh who has scorned to subdue gluttony and pride. The insolent demon of fornication is never better conquered than if true humility of heart be preserved in the fullness of all virtues. For just as the omnipotent God, resisting the proud, gives grace to the humble, so the devil, fleeing the humble, casts the proud headlong into fornication. He, therefore, who—gluttonous, eating and drinking to satiety—desires to conquer the spirit of fornication, as it were carries oil to the fire. And he who strives to extinguish the motions of lust by abstinence alone is like a man who is seen to swim in the midst of the waves with one hand. Let continual prayer to God be joined to abstinence, and one will sail securely in the ship of holy humility. Let prayer always be in the monk's mouth, and the memory of the passion and death of the Lord Jesus; let him never withdraw from the meditation of it. For nothing so strengthens the mind and soul against the demon of fornication as devout meditation on the passion of our Lord and Savior Jesus Christ. As often, therefore, as you feel an inordinate motion of the flesh, as often as [you] perceive the invisible enemy at hand to harm [you], straightway flee to the Son of God hanging on the cross; and with knees bent to the ground let such a prayer be formed by [you]: \"O Jesus, my crucified love, by the pain of your wounds have mercy on me; by the shedding of your most holy blood help me in this struggle.\" And by the power of the Savior all petitions are made firm. Nothing more attenuates the ambushes of the ancient enemy, nothing more weakens the strength of his malice, than if a devout servant of Christ [perseveres] in the meditation of the Lord's most bitter passion. As anyone flees before the face of the pursuing judge, so the devil swiftly vanishes from the sight of a monk meditating with attention on the passion and death of the Savior; [and] his motion of wicked thought is extinguished, when the bitterness of Christ's passion is recalled to the mind. Just as snow is dissolved by the warming sun, so the devil is put to flight by meditation on the Lord's passion. The greatest defense of chastity is always to invoke the divine help. But unless straightway, from the beginning of the temptation, you run to the Lord—but [delay]—little by little, from the delay [comes] detriment. For [if] you admit delay in pernicious thoughts, the demons soon bring on an insensible blindness of mind"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0099-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0001","kind":"paragraph","language":"en","segment":99,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-99","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0099-0001"},"text":"Homily XXI. Folio LII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0002:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0099-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0002","kind":"paragraph","language":"en","segment":99,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-99","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0099-0002"},"text":"[unclear]. For unless the mind has first been blinded, the will does not succumb to the demon. But the spirit of fornication first grievously darkens the mind; afterward it fights until it has cast the blinded man down into sin. Then, after it has cast the monk into the mire of unspeakable crime, it interposes itself in two ways so that he may not rise again to penitence. For either it subtly strives to make the gravity of the sin seem light, so that he may not fear a great punishment; or it recalls the strictness of judgment to the fallen man’s memory, so that he may fall into the pit of despair. By these snares the sinful soul is caught, and the longer it has lain in the depth of misery, the more hardened it becomes."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0003:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0099-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0003","kind":"paragraph","language":"en","segment":99,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-99","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0099-0003"},"text":"Flee idleness, O cloistered men, and shun gluttony and fullness of the belly with all your strength, since the monk who fills his belly with food and drink supplies the demon of fornication with materials for doing harm. Take up true contrition of heart, and restrain the illicit motions of the flesh through the tears of prayer. For no one is able rightly to conquer his body who has not first taken up the goad of contrition. But he cannot attain the grace of holy contrition who [unclear] perfectly deny himself. Yet whoever has perfectly denied himself for the love of Christ, already overcoming the assault of the flesh, will more easily obtain the grace of contrition. For he who is mortified in will desires nothing carnal, nothing shameful."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0099-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0004","kind":"paragraph","language":"en","segment":99,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-99","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0099-0004"},"text":"But who among us, brothers, would dare to say that he has attained this grace of mortification? Who among us does not know himself to be weak? We run in the stadium of spiritual warfare, and in daily contest we fight against vices. We have received no confidence of peace, even if at times we have peace. The more familiar to us is the weakness of the flesh, the harder are the battles of chastity. Hence we must be especially watchful, since we carry about with us a familiar enemy and endure, as it were, a household instigator of evil. Therefore, as long as we live in this mortality, let us always fear the corrupter of chastity. Let us avoid everything that excites lust, and, as far as we can, let us flee sloth and idleness. For fullness of bread and idleness are the strongest enemies of true chastity; unless they are driven far away by abstinence and by the work of salutary exercise, they threaten chastity with imminent shipwreck."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0099-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0005","kind":"paragraph","language":"en","segment":99,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-99","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0099-0005"},"text":"Guard your hearts with every watchfulness, O my dearest brothers, and always keep watch in spirit against your adversary, who never sleeps. Arm yourselves with the breastplate of perfect faith in Jesus Christ, so that in deed and belief you may be true Christians. Always be of one mind in brotherly charity, and be without pretense concordant in the true observance of regular discipline. Love fasting and continence; pray always without ceasing. Flee the eye as a destructive plague of the soul, and continually exercise yourselves in holy works. Love silence, and do not flee monastic solitude, if you desire to obtain true purity of mind and body. Keep continual guard over eyes, ears, and speech, lest death enter the soul through the windows. Flee conversations with women, and shun even the touch of holy women as the kindling of fire. No one safely gazes willingly upon what brings the desired sting of death. Always behold with the faithful eyes of the mind, through love, our Lord Jesus Christ dying for you on the cross; occupy yourselves wholesomely each day in his evangelical teaching; give humble thanks alike for his passion and death. If, with continual perseverance, you do these things in true simplicity of heart until death, we trust that you will be rewarded with fellowship among the saints."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0099-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0006","kind":"paragraph","language":"en","segment":99,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-99","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0099-0006"},"text":"On the brotherly charity of monks. Homily XXII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0007:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0099-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099:p-0007","kind":"paragraph","language":"en","segment":99,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-99","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0099-0007"},"text":"We have heard, my dearest brothers, our Lord Jesus Christ commanding in the holy Gospel: Whatever you wish that men should do to you, do the same also to them. This is indeed a brief but solid commendation of brotherly charity, without which no one can ascend to the love of God. For no one can love God who is convicted of not loving his fellow Christian. Hence the blessed apostle John says: Everyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him. Hence, if anyone says that I love God, and hates his brother, he is a liar. Therefore holy Paul, lover of Christ, exhorts us, saying: Bear one another’s burdens, and so you will fulfill the law of Christ. And Peter, prince of the apostles, admonished us thus: Before all things, he says, having constant mutual charity among yourselves, because charity [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0100-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100:p-0001","kind":"paragraph","language":"en","segment":100,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-100","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0100-0001"},"text":"On the Brotherly Charity of Monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0100-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100:p-0002","kind":"paragraph","language":"en","segment":100,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-100","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0100-0002"},"text":"It covers a multitude of sins. How necessary brotherly charity is for salvation the Lord of all, Jesus Christ, made clear, saying: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and greatest commandment. The second is like unto it: Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” For whatever is commanded anywhere in the whole course of the Scriptures is without doubt referred to these two commandments."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0100-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100:p-0003","kind":"paragraph","language":"en","segment":100,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-100","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0100-0003"},"text":"Here by “neighbor” we understand not one joined by the necessity of blood, but every man by the fellowship of reason, and especially the Christian, whom each person is commanded to love as himself, with whom he is seen to await eternal salvation. But you, brothers, it especially befits to love one another in the true charity of the Savior Jesus, upon whom the monastic profession enjoins with all your strength to strive toward the summit of perfection. For as covetousness is the root of all evils, so charity is the root of all goods. First you ought to love God above all things with a pure heart for his own sake, because he is the highest good; and then to love your neighbor with sincere charity for the Lord’s sake."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0100-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100:p-0004","kind":"paragraph","language":"en","segment":100,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-100","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0100-0004"},"text":"These two precepts of charity are joined by the authority of Christ, so that one can in no way be fulfilled without the other. For he who truly loves God cannot hate his neighbor. If he hates his neighbor, he does not truly love God. For the love of God begets love of neighbor, and through love of neighbor the love of God is nourished. If one of these loves is lacking, the other by no means grows strong. For he who does not truly love his neighbor shows himself empty of the love of God. Therefore we love truly when we love our neighbor, that is, every Christian man, more diligently with sincere intention."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0100-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100:p-0005","kind":"paragraph","language":"en","segment":100,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-100","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0100-0005"},"text":"For brotherly charity is the bond of peace, which alone nourishes concord in a dwelling and preserves Christian unity among brothers. Charity is the begetter of gentleness and the noble mother of catholic piety. Brotherly charity is fearful to demons, since it makes victorious all those whose inner court of the heart it surrounds. Charity extinguishes the fire of lust and covers every multitude of sins. Charity renders men most dear to God and makes them companions of the holy angels. Charity preserves the church in the unity of the saints, outside which no one attains eternal salvation. Brotherly charity orders the morals of the cloistered and makes [God?] dwell in the midst of monks. Charity does injury to no one, but ministers help to all through compassion. Charity drives out every vice, because it is the sole nurse of all virtues. The charity of brotherhood preserves the reform of the cloistered in vigor, and works great salvation of souls. Mutual charity confirms obedience and makes brotherly correction fruitful. Charity nourishes true concord among brothers and preserves the sweet-smelling chastity both of minds and of bodies. Charity makes monks in the house of God to be of one mind, and laudably concordant in every good work. Mutual charity lightens the rigor of the order; and all things that seem hard and harsh to carnal men it changes through habit into nature, as though they were certain very light things. Charity is the most beautiful beauty of monks, adorned with all virtues. Charity utterly drives hatred and envy out of the monasteries of the servants of God, and by its presence makes the remaining deadly crimes flee far away. The charity of brothers is a fitting dwelling-place of the Holy Spirit and the fortress of a serene conscience. Charity keeps minds harmless from cruelty and supplies to all a gentle ease of spirit. Brotherly charity seeks the salvation of all and does not allow the one who has it to grow sluggish in idleness. Charity does not abhor want, but from love of the brothers is ready to endure every poverty. Charity is the water of heavenly sweetness; if anyone drinks it in the fervor of the Holy Spirit, he does not dread the perpetual thirst of hell. Brotherly charity does not seek the enticements of the flesh, but directs pure, holy, and unstained affections toward the neighbor. Charity has the name of chaste beauty, which cannot be shared with things or actions of most impure pleasure. Charity loves purity and cleanness, and admits no impurity. Charity, in the operation of love, considers not the flesh of the neighbor but the soul, which it does not doubt was created in the image of God. Brotherly charity raises up the delinquent neighbor by pious admonitions, and keeps all its actions pure and harmless from every malice. Charity walks in peace and tranquillity of mind, and saddens the neighbor neither by word, nor by deed, nor by sign. Charity humbles itself as much as it can in all things, and most lovingly ministers to an infirm neighbor as to the son of God. Cha-"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0101-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101:p-0001","kind":"paragraph","language":"en","segment":101,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-101","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0101-0001"},"text":"All, XXII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101:p-0002:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101:p-0002:annotation-002"],"chapter_id":"ch-97","html_id":"p-en-0101-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101:p-0002","kind":"paragraph","language":"en","segment":101,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-101","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0101-0002"},"text":"Charity judges no one rashly, but humbly corrects a neighbor who sins with the gentlest admonitions. Charity is terrible and fearful to the reprobate, but loving and kindly to the gentle. Charity counts others’ inconveniences as its own, and weeps for the affliction of the brethren as though it itself suffered. Charity suffers with all who are placed in necessity, and is saddened no less by others’ misfortunes than by its own. Charity reproaches the neighbor with nothing, but for the love of God always bears the weaknesses of all with equanimity. Charity is constant in good works, and as long as it remains in the heart it is never idle. Charity neglects none of those things to which it is bound, but keeps all things with the greatest diligence. Fraternal charity is the fulfillment of the law, since whatever is commanded after the worship of God is referred to love of neighbor. Hence the holy lover of Christ says: “He who loves his neighbor has fulfilled the law. For, You shall not commit adultery, you shall not kill, you shall not steal, you shall not bear false witness, you shall not covet the property of your neighbor; and if there is any other commandment, it is renewed in this word: You shall love your neighbor as yourself. Love of neighbor does no evil. Therefore love is the fullness of the law.” And so, my dearest brethren, we beseech you through our Lord and Savior Jesus Christ, who will judge the living and the dead, that you always keep fraternal charity unharmed, without which you can neither truly love God nor fulfill any commandment of his. For the keeping of fraternal charity is as necessary to you for salvation as the nourishment of food and drink is to bodies for the preservation of life. For the body dies without necessary nourishment, and all the virtues of the soul are scattered without fraternal charity. For fraternal charity preserves the multitude of monks in unity of spirit, since without the bond of mutual love none of those in the cloister perseveres without disturbance of the community. The monk who pursues his brother with hatred is removed far from the charity of God. For the holy evangelist John says: “He who hates his brother is in darkness and walks in darkness, and does not know where he goes, because darkness has blinded his eyes.” But the chaste and prudent lover of neighbor walks secure in the light of the Holy Spirit, and he is not disturbed by anyone, nor does he disturb anyone else. [unclear] we are immortal. [unclear]"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0101-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101:p-0003","kind":"paragraph","language":"en","segment":101,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-101","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0101-0003"},"text":"Folio LIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0101-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101:p-0004","kind":"paragraph","language":"en","segment":101,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-101","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0101-0004"},"text":"For true love of neighbor is mild, sweet, and most dutiful, and in all its companionship gentle, peaceable, and tranquil. Yet among those in authority the vigor of discipline guides gentleness, and the clemency of fraternal consideration beautifully tempers vigor. For each must be so tempered by the other that vigor is not rigid, nor love lax. The lover of fraternal charity does not leave the way of justice, and he who rightly loves his neighbor introduces nothing of corruption. For true love of neighbor neither covets another’s possessions nor requires the services of attendants, but, having despised all things that can overthrow the state of the soul, pursues only the soul’s increase. For it is not sincere charity to seek gifts of corruption from one’s neighbors, or, in the manner of children, to love with an affection of likeness one who comes running because little presents are being distributed. The friendship of monks among good men who are zealous for the same purpose ought to be common, and far removed from every affection of the flesh. Let it be pure, simple, right, and lasting without injury to anyone, and let it have in itself nothing of suspicious conspiracy. This is not the rule of fraternal charity: to seek private little meetings of forbidden consolation, and without the prior’s blessing to devote oneself to secret, indeed prohibited, conversations. You expend your love upon your neighbor not rightly but rather perniciously whenever, contrary to the form of regular observance, it comes together for the solace of the flesh. The love of a monk ought to be solid and very far removed from every transgression of regular discipline, since charity that either gives to a neighbor or receives consolations harmful to the spirit was never sincere. Therefore take care to direct the eye of the mind not to the beauty of the flesh but rather to the contemplation of the soul, if you wish rightly and laudably to love your neighbors. For when the flesh is loved without regard for the soul, not sincere but carnal and impure love is generated. Consider that your brother has a soul like yours, and always think that both of you await an equal happiness. Whether we understand it of the belly or of the soul, we are immortal by soul, not by body."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0001","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0001"},"text":"On the brotherly charity of monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0002","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0002"},"text":"On the brotherly charity of monks."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0003:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0102-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0003","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0003"},"text":"[Unclear] one is commanded to love in another, and to direct the regard of charity toward the soul rather than toward the body. For just as we are distinguished from brute animals by reason and understanding, so the gaze of our love should be referred to the mind, by which we understand, not to the body, which we have in common with beasts."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0004","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0004"},"text":"Far from holy monks be all affections of the flesh, for they know the rule of mutual and sincere charity. Let love toward one another be pure, upright, and conceived from fear of God alone, so that no advantage of any corruptible thing intervene, but the simple intention of charity remain."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0005:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0005:annotation-003"],"chapter_id":"ch-97","html_id":"p-en-0102-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0005","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0005"},"text":"But charity, simple and pure, [unclear] does not seek the byways of evil conspiracy; nor does it [unclear]. In giving to each his due, it does injury to no one, and whatever it does not wish to be done to itself, it never transfers to the person of another. Do not think that he possesses true charity of brotherhood in his heart who [unclear]. It preserves peace in all things and raises no matter or cause of destructive dissension."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0006","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0006"},"text":"Charity, giving to each one his due, does injury to no one, and whatever it does not wish to be done to itself, it never transfers to the person of another. Do not think that you have true brotherly charity when you love one another with a view to the flesh or to the advantage of some temporal thing; for where the Lord is not the cause of love, the affection of the one who loves is always faulty, either in part or in whole. But he rightly loves his brother who loves him with the love of God and on account of the common participation in the kingdom which we await."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0007","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0007"},"text":"Therefore, as Saint John the bishop says, we have been baptized into one body of the Church, so that we may not be dissolved, but in that concord and friendship which belong to one body we may preserve forever charity and mutual harmony with one another. Just as no one outside the unity of the Catholic Church can obtain salvation, so no one without brotherly charity is believed able to be saved."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0008","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0008"},"text":"Charity, then, is necessary for you before all things for salvation; without it, the remaining works of the virtues are utterly fruitless. For there can be nothing good, nothing of saving merit for life, which has not drawn its origin from it. Charity is a kind of short road to the virtues; if anyone enters upon it by the straight path of the journey, he will need no guidance of a leader."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0009:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0102-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0009","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0009"},"text":"Pure, simple, and upright charity is not accustomed to injure one’s neighbor, nor to inflict evil on anyone. Charity is accustomed to expend its affection [unclear] for all, and whatever it hopes will conduce to its own salvation, it desires this to be common to all people in Christ Jesus. Charity performs the office of love without any disturbance; and though it loves all people exceedingly, yet for no one is it provoked to bitter zeal. It is always solid, always constant, always stable and firm, because it is touched neither by passions nor agitated by movements of unrest."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0010","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0010"},"text":"It offers itself as common to all, and bestows its love on individuals in such a way that nevertheless it seems nearest to all. Charity, in those things which pertain to the reason of the mind and soul, does not neglect itself; but in those things which concern the advantage of the body, it often sets the causes of others before its own benefits. Great is the command of true charity, which compels a person to make another’s inconvenience his own."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0011","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0011"},"text":"Therefore you, my brothers, who have solemnly girded yourselves for Christ’s warfare, who through the arduous road of obedience long for eternal life: if you do not wish to run in vain in the arena of so laborious a contest, take care, we exhort you, above all things always to preserve brotherly charity inviolable within you. For unless you have sincere and perfect charity toward one another, you labor without fruit in regular observance."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0012:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0102-0012","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0012","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":12,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0012"},"text":"Abstinence from eating meat will contribute nothing to you toward the salvation of souls; the renunciation of all private property will profit nothing toward the attainment of eternal happiness, if in your hearts [unclear] does not hold a place."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0013","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0013","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":13,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0013"},"text":"Therefore, desiring to be saved with Christ in truth, love one another; and as Christ loved you, so, we pray, love one another. Whatever each one of you desires to be done to himself, let him bestow that very thing upon his brother without envy, for the love of God, at all times."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0014","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0014","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":14,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0014"},"text":"Let divine love conquer in you all quarrels of the flesh and any contentions whatsoever; and let no destructive dissension of the flesh find a place where the fullness of brotherly charity ought continually to dwell. For if all of you in the monastery live according to the law of Christian instruction, you necessarily always abstain from injuring one another. But if through contentions and wrongs you wound one another mutually, you are certainly neither monks nor true Christians. For it befits all cloistered persons and monks to be outstanding in the observance of charity and to be far removed from the rancor of envy and hatred."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0102-0015","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102:p-0015","kind":"paragraph","language":"en","segment":102,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","sequence":15,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-102","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0102-0015"},"text":"If therefore the monk, stable in the purpose of holiness until death, is faithful in the ministry of God, so that also in love"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0103-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103:p-0001","kind":"paragraph","language":"en","segment":103,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-103","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0103-0001"},"text":"Homily XXIII. Fol. LIII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103:p-0002:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0103-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103:p-0002","kind":"paragraph","language":"en","segment":103,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-103","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0103-0002"},"text":"... of the Creator may sweetly burn, and never withdraw from purity of conscience. For whoever perfectly loves the Lord God with his whole heart, and keeps his conscience clean from every pollution of sin, always shows charity to his neighbor pure and sincere. But he whom either envy burns, or hatred stirs up against a brother, is manifestly neither truly loving God nor having a pure and upright conscience. Therefore everyone who persecutes his brother with hatred and indignation is neither a true monk nor worthy of the name Christian, but in merit and conduct a minister and companion of demons. Therefore let hatreds depart far from this holy congregation of yours; let there be among you no destructive contests of contention; let no zeal of bitterness be found there; let no speech of [unclear] pride be heard. Let the concord of brotherly unity flourish here continually; let the innocence of Christian purity adorn the consciences of each one, so that we may live in this brief time in such a way that after death we may glory with Christ in eternity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0103-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103:p-0003","kind":"paragraph","language":"en","segment":103,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-103","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0103-0003"},"text":"On Man’s Love toward God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0103-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103:p-0004","kind":"paragraph","language":"en","segment":103,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-103","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0103-0004"},"text":"Homily XXIII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103:p-0005:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0103-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103:p-0005","kind":"paragraph","language":"en","segment":103,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-103","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0103-0005"},"text":"Nothing is so just, nothing so holy; nothing in human actions can be so honorable as always to love God with the whole heart and with all one’s strength above all things, and for love of him to fear neither death nor any kinds of punishments. There is in us no greater cause for any action than divine love, because, since God is the author of all things, nothing is loved more justly than he; and since he is the greatest of all goods, nothing is loved more fruitfully than he. God first loved us: the highest loved the lowest, the greatest the little ones, the omnipotent the weak. Therefore, my brothers, let us love the Lord God with all our heart, all our soul, and all our strength, by whom we are most sweetly loved; he not only created us in his own image and likeness, but, which is the greatest proof of love, mercifully called us through the teaching and death of his only-begotten Son, our Lord Jesus Christ, to the kingdom of eternal blessedness. Never did any fleshly mother love her only-begotten son so tenderly, sincerely, and strongly as almighty God loved us; for our instruction he not only willed to become man, but also deigned to undergo death in the flesh he had assumed for our salvation. No greater love has ever existed, if we rightly consider who it was who endured such things for us. For out of love for us, he who was free from the debt of death voluntarily dies; and he who had always remained immune from every sin, innocent and righteous, is condemned [unclear] for our sins. Therefore it is commanded us by the most just reasoning that we love the Lord our God with our whole heart, who, when we did not exist, created us out of his goodness alone, and when we had perished, mercifully freed us."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0103-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103:p-0006","kind":"paragraph","language":"en","segment":103,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-103","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0103-0006"},"text":"Love of God is the greatest of all virtues, since whatever good, whatever virtue, is done in this world, if it is not done from charity toward God, is void of reward. Charity toward God purifies the conscience from every fault, because he who truly loves the Lord his God with his whole soul and in his whole heart and with all his strength undoubtedly grants no place in his conscience to vices. For it is certain that into the heart which the love of God occupies, no uncleanness of vices enters. The love of God is an unfailing treasure: he who possesses it is richer than all the wealthy of the world; he who lacks it is more wretched than all the poor. Hence the holy apostle of Christ says: “For those who love God, all things work together for good,” since nothing is lacking to those who fear him. Happy is the man in whose heart no attachment of earthly love dwells besides the love of Christ; who sighs for the memory of no human being; in whose conscience purity resides, and divine love always burns most ardently. Love him, O my brothers, who for love of you descended into the Virgin’s womb; always carry him in your hearts, who by his death opened heaven to you. Let the love of Christ be in you at all times, brothers, strong as death, so that your life may be conformed to Christ’s teaching; and when it is necessary to die for his love, you may not then fear, just as he himself first deigned calmly and kindly to undergo death for us. For the love of Christ makes a monk near to God, and he who is always fervent in the charity of the Lord will attain the fellowship of angels. The love of Christ makes a man most strong against all the assaults of demons, and no less in adversities than"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0103-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103:p-0007","kind":"paragraph","language":"en","segment":103,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-103","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0103-0007"},"text":"On Man’s Love toward God."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104:p-0001:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104:p-0001:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104:p-0001:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104:p-0001:annotation-004","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104:p-0001:annotation-005","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104:p-0001:annotation-006","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104:p-0001:annotation-007"],"chapter_id":"ch-97","html_id":"p-en-0104-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104:p-0001","kind":"paragraph","language":"en","segment":104,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-104","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0104-0001"},"text":"[unclear] in prosperity, patience together with [unclear]. The love of Christ teaches one truly to despise the world, to account all its delights and all the comforts of the flesh as nothing. The love of Christ quickly weakens the illicit movements of the flesh; it brings into the mind a most pure chastity. The love of Christ sweetly raises the mind to heavenly things by desire for him; separated from earthly things, it preserves it in spiritual exercise. The love of God makes all hard and rough things smooth; for where Christ is loved in truth, tribulations and any adversities are counted as delights. The love of God is always assiduous in good works, and is never [unclear]. The love of God despises present things, and powerfully raises the mind to eternal things. The love of God neither seeks honors nor seeks riches, but, [crucified together?] with Christ through desire, covets absolutely nothing except that. The love of God remits to the penitent the multitude of sins, of deed, and the faults of all. The love of God suddenly justifies the impious man; and the more love has grown, the more perfection [unclear], and the more strongly it is cultivated. The love of God is a tower of strength, to which none of all the ministers of diabolical depravity can approach. The love of God is the consummation of all justice and the end of monastic discipline. The love of God [unclear] the monk and makes him complete in all good works. The love of God is [unclear] of inward sweetness, by which all filth of earthly corruption is driven out from the mind. The love of God honors souls and makes them pure and immaculate from all stains. The love of God perfectly illumines the mind in all knowledge of heavenly goods, and by pious affection purges it from all unclean vanities. The love of God makes the one who truly has it most learned, and wonderfully instructed in every scripture. The love of God makes the monk formidable to all enemies, and confers angelic power on those who persevere. The love of God defends a man in dangers, since whoever truly loves God fears no opposing things. The love of God makes the one who has it secure in the hour of death and safe from demons, and joins the soul to the heavenly companies. The love of God leads its possessor back to the heavenly homeland, and confers on souls the everlasting glory of God. The love of God is the greatest of all good works, and, in the faith of the one Christ, the foundation of all virtues. The love of God is the best thing in the universe, in which all things are [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0105-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105:p-0001","kind":"paragraph","language":"en","segment":105,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-105","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0105-0001"},"text":"Homily 23."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0105-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105:p-0002","kind":"paragraph","language":"en","segment":105,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-105","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0105-0002"},"text":"Fol. LV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0105-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105:p-0003","kind":"paragraph","language":"en","segment":105,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-105","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0105-0003"},"text":"... while we walk innocently in spirit. He truly loves God who, always intent on good works, keeps himself pure and unstained from this world. But he loves the Lord God rightly who desires absolutely nothing in this world. He truly loves God with all his heart who, for love of him, bravely despises the world’s honors, riches, pleasures, and all comforts of the flesh. He loves God with all his soul who, always solicitous in the observance of his commandments, does not neglect to do any of the things that are pleasing to him. For the love of God neglects [nothing], but is accustomed to preserve and fulfill most diligently everything that he has commanded. Whoever loves God in true charity has fulfilled the law, the prophets, and the Gospel. Therefore by your works you will bear witness whether you truly love God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0105-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105:p-0004","kind":"paragraph","language":"en","segment":105,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-105","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0105-0004"},"text":"For everyone who has deserved to receive the root of divine love always shows great and manifest signs of love. Indeed, the fire of divine love makes the one who possesses it pious in all things, chaste, gentle, and most humble, and, both in adversity and in prosperity, always tranquil in the same constancy of mind, without disturbance. The monk who truly loves the Lord God will, according to the Rule of our most holy father Benedict, always obey the commands of his seniors cheerfully in all things; in hardships and adversities he embraces patience and everywhere preserves true humility. The love of God makes its possessor very rich in all good works, and renders him far removed from every kind of vice. The lover of God does not murmur at the command of obedience; in accusations he does not rashly excuse himself; he does not touch his neighbor with the gall of bitterness, nor is he disturbed even when injured. Whoever is a true lover of God preserves his life irreproachable in all purity of mind and body, and demonstrates in himself a fervent charity not only in word but also in deed and truth."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0105-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105:p-0005","kind":"paragraph","language":"en","segment":105,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-105","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0105-0005"},"text":"Whatever beautiful, whatever pleasant or delightful thing is seen in the world, whatever flatters the wantonness of lascivious flesh, the true lover of God despises it all with the utmost constancy, and desires nothing other than to please Christ and to live with him as soon as possible. Great and incredible to those who do not know it is the power of divine love, which always impels a man to work well and never allows him to live idle. For what else is the inward love of God than a sweet drunkenness of the soul, by which a man is snatched away from all the consolations of the world and, as if he felt nothing of what mortals do, is enriched in the fellowship of the Holy Spirit alone? Whoever is a true lover of God, being a monk, has put away for Christ’s sake every curiosity of the world and every solicitude for worldly things; and, as if he did not feel them, he transcends in his soul all the stings of cares. Hence with the Apostle he cries: The world has been crucified, and I to the world."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0105-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105:p-0006","kind":"paragraph","language":"en","segment":105,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-105","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0105-0006"},"text":"O wine of divine love, how sweetly you make drunk, how innocently you satisfy, how wisely you make foolish, how chastely you inflame. For everyone who has been made drunk by your savor, separated from every tumult of carnal pleasures, rests sweetly in the shadow of the Holy Spirit. Because of the exceeding drunkenness of the spirit, he speaks things alien to carnal and worldly people, and nothing contrary to God is heard from his mouth. This is the unstained satiety of spiritual wine, which is extended so much the more through desire, the longer it is continued. O holy and venerable simplicity of the lover of Christ: even if to many who savor earthly things it seems to be folly, nevertheless before God and all his saints it is the greatest and truly the highest wisdom. Let the world have its prudence; let it have honors, dignities, and riches. But I would choose the merit of one simple monk truly loving God rather than the sovereignty of the whole world."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105:p-0007:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0105-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105:p-0007","kind":"paragraph","language":"en","segment":105,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-105","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0105-0007"},"text":"The love of God is the soul’s highest and always most chaste pleasure; its burning enlightens the mind and sweetly inflames the affection. The love of God is the fountain of heavenly grace, because the grace of the Holy Spirit makes fruitful with the fruits of all virtues the mind which Christ’s charity purifies by ploughing. The love of Christ reconciles human beings to the friendship of almighty God and reveals to mortals the will of the highest majesty. The love of God makes the monk acceptable to God, because he requires from us not knowledge, not learning, not eloquence, but charity. Therefore the monk who has publicly offered himself to the Lord God ought to care for nothing except God, lest he seem to have a divided heart; for just as God is one, so love toward God cannot be divided. Hence the holy bishop Augustine says: He loves you less, Lord, who loves anything together with you which he does not love for your sake. Just as God is perfect, so also he must be loved by us with that strength [unclear], because he does not withdraw..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0106-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106:p-0001","kind":"paragraph","language":"en","segment":106,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-106","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0106-0001"},"text":"On the love of man toward God."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106:p-0002:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0106-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106:p-0002","kind":"paragraph","language":"en","segment":106,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-106","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0106-0002"},"text":"[unclear]: whenever, besides him, something is loved together with him. The love of God then advances rightly when nothing is mixed into it that could weaken it. Let each one of you, as much as he can, strive with the whole strength of his mind to love the Lord his God above all things, because love for God alone is what will open for you the gate of paradise. For the more ardently you now love God, the greater glory you will receive in the heavenly homeland. Happy is that monk in whose conscience, besides the love of Christ, no imagining of any occupation remains; who, waking, thinks of nothing other than Christ; sleeping, dreams of Christ; living and dying, sighs most steadfastly for Christ. O how well and securely he dies who has always been solicitous in the exercise of divine love, and at all times zealous in the observance of God's commandments. For only the love of God is admitted into the kingdom of heaven; and the more fervent the mind has been in loving, the greater will be the reward in the kingdom of heaven. He who loves much, even then, is to receive less in glory. Therefore let each person love as much as he can, from his whole heart and from his whole soul and from his whole strength, because our God is not to be loved lukewarmly or sluggishly, but fervently, wisely, and sweetly. The love of God grows and is increased by spiritual exercises, just as a blazing fire spreads when wood is supplied. For indeed, if the wood is withdrawn, the fire is extinguished; and if spiritual exercises are interrupted, charity is soon shipwrecked. But true love of God is never idle, but at all times is delightfully occupied in those things that nourish and preserve charity. For the lover of his God never forgets his beloved, but always meditates on his presence and beauty; and now in most devout prayers he speaks to Jesus, now in the holy Scriptures he marvels at him speaking to himself. The true lover of Christ meditates day and night on the law of the Lord, and with the greatest diligence does everything that he understands to be pleasing to God. O how sweetly he burns whom the love of God has truly inflamed; how pleasantly he glows whose mind the flame of the Holy Spirit has set alight. Blessed is that monk who, full of divine love, wholly withdraws himself from earthly vanities and rests in the shade of heavenly desire. O if we had love for God so strong, so whole—"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0106-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106:p-0003","kind":"paragraph","language":"en","segment":106,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-106","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0106-0003"},"text":"On serenity of conscience."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0106-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106:p-0004","kind":"paragraph","language":"en","segment":106,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-106","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0106-0004"},"text":"Homily 23."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0106-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106:p-0005","kind":"paragraph","language":"en","segment":106,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-106","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0106-0005"},"text":"With great solicitude we must keep watch, dearly beloved brothers, and with continual meditation take care that we always keep our conscience, whose testimony we cannot evade, clean and unstained from every contagion. Nothing is more beautiful, nothing more pleasant, nothing, finally, more precious than a good conscience; when a mind, having in itself the manifest testimony of its own rectitude, suffers no remorse of destructive unease. An upright and good conscience is an incredible exultation of the mind and a sure consolation in every adversity. The monk who has obtained the testimony of a good conscience neither refuses even to live nor fears the coming of future death. A good conscience is always joyful, always pleasant, always fearless, and truly tranquil in the peace of Jesus Christ. In a good conscience there is always peace, piety, goodness, light, virtue, honor, joy, gladness, sweetness, and pleasantness without dissolution. Conscience is the treasury of the soul, because whatever is placed in it is preserved for the provision of the future life. A good conscience is the best treasure; if anyone neglects to have it, he must be judged the most wretched and most unhappy of all men. A good conscience is the dwelling place of the Holy Spirit and an earthly paradise of all graces. A good conscience does not fear the detractions of the wicked, and a mind conscious of rightness despises the lies of rumor. A good conscience is always cheerful, and he who—"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0107-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0107:p-0001","kind":"paragraph","language":"en","segment":107,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0107","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-107","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0107-0001"},"text":"Homily 23. Fol. LVI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0107-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0107:p-0002","kind":"paragraph","language":"en","segment":107,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0107","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-107","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0107-0002"},"text":"He who works the righteousness of God is not sorrowful to no purpose. A good conscience always advances in the love of the Lord; and he who lives innocently will not fear danger. A good conscience has peace and concord with all in God, and cares for its own salvation in humble simplicity. A good conscience strengthens the soul; but he who is constant in evils will fall into despair. A good conscience confidently reproves the foolish man; but he who is evil keeps a bitter silence. A good conscience gladdens the soul; but he who is conscious of his own evils suffers continual desolation of mind. A good conscience rebukes the impious man; but he who has lost the testimony of uprightness always fears reproof. A good conscience is the most beautiful adornment of the soul; and he who does not care for wisdom in this life will die in want. A good conscience is the dwelling-place of virtues and the true mansion of heavenly mysteries. A good conscience is the consummation of all philosophy and the fullness of all sciences. A good conscience is the best teacher of virtues, and the completed discipline of all studies. A good conscience bears the best fruit of holiness; and, standing founded in the fear of the Lord, admits no sin. A good conscience is more precious than all the wealth of the world, and much sweeter than all desirable things that can be had in this life. A good conscience is the merit of Christian perfection, and the beginning from which future blessedness may humbly be presumed. A good conscience is a fertile field of virtues, and the sweet and pleasant fragrance of the paradise of God. A good conscience is the sweetest companion of this life, and a glorious mediator between God and man. A good conscience is very fearful to demons, but a pleasing friend to the holy angels. A good conscience makes the dying man secure against the snares of demons, and deserves to have the escort of angels. A good conscience does not fear to appear in the sight of the judge, nor does it fear the judgment of accusing synderesis. A good conscience has hope in God, and, without hesitation, in quietness, the best confidence; for he who remembers that he has committed no evil comes confidently to the examination of judgment. A good conscience will be richly rewarded by the Lord God, and is changed into everlasting joy. A good conscience is not one that commits no evil, but one that, for love of God, preserving purity from every sin, also most becomingly adorns itself by the exercise of all good works. For a good conscience, according to the admonition of the prophet, wholly turns away from evil, and with the most zealous intention always and continually does good. A good conscience especially adorns a monk, and makes him far removed from secular actions. A good conscience follows the Lord Jesus in simple purity, and is stained by no spots of errors. For a conscience that is good, and as long as it is good, cannot be erroneous, but always remains founded in the truth of the Holy Spirit. But a conscience that has become erroneous is not good. For error both opposes truth and in no way shares in goodness. When conscience is erring, danger is near, and the descent to hell is very steep."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0107-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0107:p-0003","kind":"paragraph","language":"en","segment":107,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0107","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-107","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0107-0003"},"text":"There are many among cloistered persons who are weak and too feeble in spirit, who, preoccupied by various causes, are not always guided by the right judgment of their consciences. And often, indeed, a small or great error of conscience arises from ignorance: namely, whenever someone less experienced in spiritual exercise doubts whether the way he is considering in his mind is good or bad. For who, walking rightly in his simplicity, understands all things? In doubtful matters the counsels of elders are to be sought; and what they have decreed, the monk should not hesitate to embrace as a judgment of truth. Sometimes conscience errs from negligence, when a monk neglects to examine himself by the scrutiny of reason and does not labor to seek out truth in doubtful matters. From this a pernicious error arises in the conscience, through which reason is gradually darkened. Frequently also pride makes conscience erroneous and far removed from the knowledge of truth. For the proud man, although he understands that he does not know, nevertheless desires to appear wise and learned to all; therefore he is ashamed to confess his ignorance. Sometimes, moreover, error of conscience arises from singularity, with which presumption is always [said to be] mingled. But this plague is often troublesome to monks and to those who profess holiness without the necessary foundation of humility. For the sheep that walks singular paths is more quickly caught and strangled by wolves. Sometimes also an excessively disordered affection hurls conscience into error: namely, when a man loves his own will more than is fitting. For whoever is led by the affection of his own sensuality is often blinded in the judgment of truth."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0108-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108:p-0001","kind":"paragraph","language":"en","segment":108,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-108","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0108-0001"},"text":"On serenity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0108-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108:p-0002","kind":"paragraph","language":"en","segment":108,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-108","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0108-0002"},"text":"From this it undoubtedly comes about that many have errors in their consciences, because they love too much the pleasures of their own flesh. Every proud, lustful, unclean man, entangled in great or public crimes, darkens his conscience by deliberate perversity; and how wrongly he thinks about the future recompense of deserts, he often makes manifest both by words and by deeds. A malicious affection perverts the judgment of rectitude, and the disordered concupiscence of the flesh clouds the understanding. Sometimes, moreover, excessive and immoderate faintheartedness makes the conscience err; this evil is born partly from ignorance, and partly is generated from one’s own sensuality. In this scrupulosity, however, let the monk follow the counsel either of the abbot or of some elder more experienced, and let him not rashly defend the opinion of his own head. Excessive scrupulosity is dangerous, because it hurls the conscience into error and unhappily trips up many. For everything that is done against conscience is said to build toward hell. Excessive perplexity of mind has also harmed many, and has cast them headlong into various errors. But he who is truly a humble monk brings himself to the examination of his ruler. For whoever, in doubts that arise, makes use of the counsel of his superior is not easily tripped up by the snares of demons. For the more the consciences of monks have been exposed to the examination of a wise prelate, the more secure and more brightly shining they will be."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-97","html_id":"p-en-0108-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108:p-0003","kind":"paragraph","language":"en","segment":108,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-108","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0108-0003"},"text":"Therefore, dearest brothers, care must first be taken that you have consciences free from every error; then pure from all vice; and finally adorned with the holy works of all virtues. Therefore let the monk who desires to make progress in truth guard his heart with every custody, and, so far as can be done, apply a closure to his senses, nor permit anything deadly to enter. But if, by any occasion, he recognizes that he has fallen into some sin, let him at once strive to blot it out by true penitence, and let him not grant time to the wicked seed to grow stronger for the worse. While the wound is small, let a remedy be applied, because if it is neglected it grows beyond measure. Therefore, my brothers, resist bravely the first movements of demonic suggestion, and overcome the enemy when he is small and weak. But if the sensuality of the body has become altogether wanton, let it be brought back to obedience by harsh mortification, just as we know our holy father Benedict did, when he rooted out the slippery wantonness of the flesh by the stings of nettles and briars. Finally, if you diligently recall to memory the dreadful future punishments of the impious, you will easily repress the illicit movements of the flesh. For there is no one who does not fear pain more than he loves pleasure. Bring back more often to your mind also the joys of heavenly felicity, to which you desire to come; for if you consider them faithfully, you will strongly mitigate the fire of the flesh. Whatever delights in the world is corruptible and momentary; but the joys of eternal pleasures remain without end forever. It is therefore foolish and of extreme madness to choose a transitory advantage and to despise that good which remains forever. He is judged foolish among men who prefers a basket to gold; but he is held most senseless before God who sets temporal pleasure before eternal goods."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108:p-0004:annotation-001"],"chapter_id":"ch-97","html_id":"p-en-0108-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108:p-0004","kind":"paragraph","language":"en","segment":108,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-108","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0108-0004"},"text":"He who loves a serene conscience should flee idleness, since, as Scripture says, every idle man is in desire, and idleness has taught much wickedness. The soul must be occupied with good exercises, and the fire of holy conversation, which burns with charity, must be nourished by continual use. For the idle man lives neither for himself nor for his neighbor, but is always given over to his belly or to sleep; he opens his mind to vice, and keeps it closed and empty of virtues. Idleness, the kindler of lust, quickly extinguishes the fervor of spiritual devotion. Abstinence also is very necessary for a monk above all, so that his conscience may remain clean. For, as Saint Jerome says, a full belly easily foams into lust, and he who nourishes his servant delicately will find him insolent. The lover of serenity of conscience is constant in holy prayers, since, as dogs flee a stone, so demons flee devout and continual prayer. Let him also diligently beware of acedia and, at the same time, sadness of mind; and as soon as he feels some temptation creeping in, let him have recourse to the consolation of the Scriptures. For [unclear] the mind which the word of God has filled, a foul thought will enter. Whatever we do, whatever we think, whatever we perform, let us know that the presence of God is always at hand, and we shall easily overcome disordered delight. A good conscience never forgets the presence of God, but always meditates that its judge is present."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0109-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0001","kind":"paragraph","language":"en","segment":109,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-109","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0109-0001"},"text":"Homily XXV. Fol. LVII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0109-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0002","kind":"paragraph","language":"en","segment":109,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-109","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0109-0002"},"text":"Come now, my brothers, so that you may have consciences pure from every crime; and if anyone feels himself burdened in some offense, let him return without delay, through true penitence, to the necessary purity. For unless at all times you have clean and good consciences, you live as apostates, not monks."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0109-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0003","kind":"paragraph","language":"en","segment":109,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-109","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0109-0003"},"text":"On Continual Preparation for Death. Homily XXV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0109-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0004","kind":"paragraph","language":"en","segment":109,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-109","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0109-0004"},"text":"The highest philosophy of cloistered men, my dearest brothers, is continual meditation on death. Hence a certain wise man, considering the usefulness of this philosophy, admonished every mortal, saying: Remember your last things, and you will not sin forever."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0109-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0005","kind":"paragraph","language":"en","segment":109,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-109","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0109-0005"},"text":"Meditation on death draws a man back from the pleasures of the flesh and brings on contempt for all corruptible things. Meditation on death despises present things through voluntary poverty and drives the mind toward desire for things to come. Meditation on death drives pride far away and plants true humility in the heart of the one meditating. Meditation on death makes the monk solicitous about the observance of regular discipline and never permits him to be idle. Meditation on death cuts off all the vanities of the world and preserves the mind in the highest temperance. Meditation on death makes one despise the vain and transitory honors of the world and think of nothing but the future judgment of God. Meditation on death does not fear the poverty of this life, because it desires eternal riches with its whole longing. Meditation on death endures all adversities of this world most patiently for the love of Christ, because it hopes for nothing but the heavenly reward."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0109-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0006","kind":"paragraph","language":"en","segment":109,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-109","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0109-0006"},"text":"Meditation on death makes the monk humble and obedient in all commands of rectitude. Meditation on death makes the monk quiet and stable in the congregation, and well in concord with all in Christ. Meditation on death makes the monk quiet and peaceful, and tranquil without any disturbance of mind. Meditation on death exterminates all dissolutions and levities, and preserves the monk mature and salutarily sorrowful in all things. Meditation on death makes the monk solitary and continually devoted to holy prayers. Meditation on death hastens penitence and brings in true compunction. Meditation on death withdraws desire from every vanity and keeps the conscience serene and most pure. Meditation on death makes a man despise all the comforts of this world and prepare daily for departure. Meditation on death teaches one to flee idleness and makes a man watch continually in the fear of the Lord."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0109-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0007","kind":"paragraph","language":"en","segment":109,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-109","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0109-0007"},"text":"Meditation on death does injury to no one, because it always fears the strict account of judgment. Meditation on death mitigates anger and all disordered movements, because when a man thinks that he will soon die, nothing external disturbs the mind. Meditation on death makes the heart contrite and humble, because attentive memory of future things permits no one to be proud. Continual meditation on death makes one’s departure safe at the last, because it has made the one meditating over a long time prepared."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0008:annotation-001"],"chapter_id":"ch-109","html_id":"p-en-0109-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0008","kind":"paragraph","language":"en","segment":109,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-109","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0109-0008"},"text":"Meditation on death is especially fitting for cloistered men and monks, whom renunciation of all earthly things and the very profession of the rule have already made dead and buried to the world. Meditation on death [unclear] to run prudently in the warfare and to renew daily the purpose of holy fervor. Continual meditation on death is very useful to cloistered men, because it both powerfully represses the vices of the flesh and grants no entrance to perverse thoughts of the mind."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0109-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109:p-0009","kind":"paragraph","language":"en","segment":109,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-109","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0109-0009"},"text":"For the holy bishop Augustine says: Fear concerning future death necessarily [concutit?] the mind, and, like a nail of the flesh, fastens all movements of pride to the wood of the cross. And the holy champion of the Church Jerome says: Nothing will profit you so much for temperance in all things as frequent thought of the shortness of life, whose end is certain, but nothing is more uncertain than its hour. Therefore meditation on death corrects all intemperance and orders the conduct of the one meditating, stable in beautiful variety. Meditation on death grants true wisdom to a man and perfects the highest philosophy among cloistered men. For it was also Plato’s opinion that the whole life of the wise is meditation on death, because we are all born under this condition: that from here we depart again through death. For Scripture says: We all die, and like waters we slip away into the earth, which do not return again. And the holy apostle of Christ, Paul, says: It is appointed, he says, for men to die once and"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0110-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110:p-0001","kind":"paragraph","language":"en","segment":110,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-110","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0110-0001"},"text":"On continual preparation for death."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0110-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110:p-0002","kind":"paragraph","language":"en","segment":110,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-110","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0110-0002"},"text":"Continual meditation on necessary death makes a person never trust in earthly things, but await his departure in every place and time with foresight. Meditation on death always expects the end of life in every place, because it is wholly ignorant of the point of dying. Whoever daily meditates on the coming of future death disposes himself for dying at every time with all the diligence he can. For nothing is more certain to us than death, although we all do not know the hour of dying. Therefore, brothers, with all the urgency we can, we admonish your charity that you always think that you are going to die, and that with such foresight you diligently prepare yourselves for dying that, when the hour of departure comes, you may not fear."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0110-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110:p-0003","kind":"paragraph","language":"en","segment":110,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-110","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0110-0003"},"text":"Let no one promise himself a long life in this world, because nothing so deceives mortals as the hope of a longer age. For what does a more prolonged age accomplish in human beings except that it makes them liable to more offenses and always less disposed for dying? The longer we live in this world, the more we fear death. A longer age accumulates greater debts of spiritual obligation; and the old man fears all the more to come before the sight of the strict judge, the more he recognizes before the Lord that he is bound to render account in many things. For the soul leaves its body unwillingly when it is driven by the heavier goads of its conscience. But he who is pure from all wickedness of iniquity and adorned for salvation with the necessary comeliness of virtues does not fear to die, because through death he goes to everlasting life. Therefore, O monk, as you wish to die, so live now, because death cannot be evil when the integrity of a good life has preceded it."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0110-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110:p-0004","kind":"paragraph","language":"en","segment":110,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-110","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0110-0004"},"text":"For anyone dies securely who loves the Lord Jesus above all things and, despising all the goods of this world for love of him, truly keeps his words. He departs securely from this life who always lives in the love of God without stain of conscience. He dies securely whose life is defiled by no pleasures of this world. But the death of sinners is worst, whose life was evil and contrary to divine ordinances. For him who lives in sins, contrary to God, death becomes a dreadful entrance into hell. He does not die by death who has lived well; and rarely does he die well who is shown always to have lived badly. He dies securely who loves God above all things with a pure mind and at every time keeps himself unstained from this wicked world. Death is desirable to the good and upright in heart because it sets an end to exile and restores life in heaven. Death is the abandonment of the body, the overturning of a dark prison, and the laying down of a heavy burden. Death is the end of present evils, the finish of sorrow, and the grave of every earthly pleasure. A good life in the faith and charity of Jesus Christ makes death precious and especially desirable to the servant of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0110-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110:p-0005","kind":"paragraph","language":"en","segment":110,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-110","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0110-0005"},"text":"Now therefore, brothers, strive to anticipate death with holy works, and by zeal for virtues make pleasant for yourselves what nature has willed to be necessary for all. Remember that we all are necessarily mortal, and that when we do not think it, we shall pass from this world. For, as a certain venerable prelate said: we are all taken from the midst as the fates decline, and we are drawn where life, when completed, calls us. Therefore, my brothers, let us do whatever good we can while we have time, lest, overtaken by the command of death, we grieve too late that we were very negligent. Time alone is ours; all other things are another’s. The labor of our spiritual warfare, even if it seems somewhat hard to lukewarm minds, is nevertheless very brief and will quickly be ended with life; but the reward of good works that will be given to us remains forever."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0110-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110:p-0006","kind":"paragraph","language":"en","segment":110,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-110","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0110-0006"},"text":"Let meditation on death soon to come never leave you, but by consideration of the strict judgment, which no one can escape, let it continually pierce your minds in the love of God. Behold how many monks have gone before us in this monastery of Sponheim, by living and dying, through almost four hundred years from its first foundation; of them there is today among us no memory at all left. As many as we are, they were; what they are, after a short time we shall be. They all were mortal, as we are; they died and returned into the dust of the earth, as we shall be. I am the twenty-fifth abbot of this monastery of Sponheim; unless twenty-four had gone before me to death, I certainly would not have come as the twenty-fifth to this abbacy. I too shall shortly give place to another, so that the twenty-sixth number of abbots may be filled. After him another in turn will be ordained, and the death of one becomes the installation of another; and while one succeeds another, all are subjected to the command of death. Where then are"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0111-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0001","kind":"paragraph","language":"en","segment":111,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-111","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0111-0001"},"text":"Homily. XXV."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0111-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0002","kind":"paragraph","language":"en","segment":111,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-111","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0111-0002"},"text":"Fol. LVIII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0003:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0003:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0003:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0003:annotation-004"],"chapter_id":"ch-109","html_id":"p-en-0111-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0003","kind":"paragraph","language":"en","segment":111,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-111","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0111-0003"},"text":"the brothers who preceded us in this monastery: Just as there is no memory among us of those who preceded us, so also we shall be in everlasting oblivion among those who follow. Let us think on these things beforehand, dearest brothers, while we are alive, [unclear] fall into death. Just as daily we hasten toward death, so daily, according to our powers, let us prepare ourselves; for he dies secure who in life is adorned with good and holy works. Do not let the hope of a longer life deceive you, for the longer you live in this world, the shorter you are going to live. Behold, daily tending toward death, we die; daily one part of life is cut away from us; and the longer our life is prolonged, the more the remaining time of living is shortened. All that we have lived through in time we have wholly lost, because it has passed away; what we live today we share moment by moment with death; how much time for living remains to us in the future we do not know. Why, then, do we trust in the vanity of this life, since we are soon to die? Therefore, brothers, let us continually think that we shall soon arrive there whither [unclear] of all our elders [unclear]. We, placing our hope in the sacrament of my Lord, the Savior of all, and despising the pleasures of the world for love of him, shall be able to drive away the indiscreet fear of dying in this way: if each day we prepare ourselves as though about to die immediately. Yet it is one thing to have dread of death, another to have trembling. For the Lord Jesus too felt dread of death, not trembling, in order to show the properties of the two natures. Continual meditation on death, therefore, is altogether necessary for us who are weak, so that the mind, not yet perfect in the charity of Christ, may be roused to the grace of compunction as if by a certain violent impulse. For the memory of future death, like a nail driven into wood, pierces the mind with useful dread. The memory of death brings in arduous penitence and true sobriety of mind. The memory of death is necessary for beginners, whose conversion begins from servile fear, so that it may successively be lifted through filial fear into charity. The memory of death and of the strict examination of the future judgment of God is especially necessary for those who by evil habit and by [unclear] are drawn to sin. And there are certain among you too lukewarm and negligent in spiritual warfare; admonishing them, we exhort them paternally to remember that they are mortal, and thereafter to live in such a way that they do not fear to die. For it is very dangerous to live in that state in which one would fear to die. We must live so that we await death secure; and this can at last happen if, fervent in all purity of mind and body, we continually burn in the exercises of divine charity. Let us live as innocently as can be done, according to the Rule of the divine father Benedict, which we have professed, and we shall have good hope, because almighty God will have mercy on us, who does not permit a man of good will to perish. Let us always think of God as present to us everywhere, who sees all things, knows all things, understands all things, rewards all things; and let us live with that purity with which we have promised to serve his most holy majesty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0111-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0004","kind":"paragraph","language":"en","segment":111,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-111","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0111-0004"},"text":"End of the twenty-fifth homily of Johannes Trithemius, abbot of Sponheim, to the monks."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0005:annotation-002"],"chapter_id":"ch-109","html_id":"p-en-0111-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111:p-0005","kind":"paragraph","language":"en","segment":111,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-111","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0111-0005"},"text":"Here is the end of the first book of exhortations to the monks, in my own hand. Johannes Trithemius, abbot of Sponheim, writer. On the [unclear] day of the month of June, in the Christian year one thousand four hundred eighty-six, in the fourth indiction. My age: twenty-four. He dedicated this work to my predecessor, now abbot of Belgenstadt, most dear to [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0112-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112:p-0001","kind":"paragraph","language":"en","segment":112,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-112","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0112-0001"},"text":"Letter."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0112-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112:p-0002","kind":"paragraph","language":"en","segment":112,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-112","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0112-0002"},"text":"John Trithemius, abbot of the monastery of Sponheim, though unworthy, to the reverend father lord Johannes de Colenhausen, abbot of Seligenstadt, formerly of Sponheim, my dearest predecessor: with prayers, a mind prompt and ready to give pleasure."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0112-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112:p-0003","kind":"paragraph","language":"en","segment":112,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-112","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0112-0003"},"text":"Venerable teacher, I recently sent you my first book of exhortations to monks, containing twenty-five homilies; after I learned that it had been approved by your examination, I judged that this second one also, which I now send, should confidently be inscribed to your name. In that one, for the instruction of the brothers, I collected twenty-five homilies which I had delivered before them; in this one I have arranged the sermons by number, according to the order in which they were spoken in their presence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0112-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112:p-0004","kind":"paragraph","language":"en","segment":112,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-112","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0112-0004"},"text":"I do not fear to undergo the examination of your paternity, since I have always had you as a gentle teacher, and long ago found you to be a sincere lover of truth. For you are strong in talent, both mild and profound, directed toward progress. The management of household affairs and the poverty of the place often draw me back from salutary study, and turn my mind away, against the purpose of my will, to the concerns of others. Only on feast days and Sundays is leisure granted me for writing; on these, out of reverence for God, I am not accustomed to admit any business of the peasants. Sometimes also, after the customary matins have been sung, I am accustomed to devote what remains of the night to the study of letters, and, as far as I can, to work by lamplight at something for the instruction of my brothers."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112:p-0005:annotation-001"],"chapter_id":"ch-109","html_id":"p-en-0112-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112:p-0005","kind":"paragraph","language":"en","segment":112,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-112","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0112-0005"},"text":"For I desire in all things to follow in your footsteps, and, if I can, perpetually to [unclear] the praiseworthy custom of teaching one’s subjects which you introduced. I know that I am bound to this by my office; and although I am rude and unlearned, nevertheless I willingly wish, according to my powers, to be diligent both in learning and in teaching. I submit these sermons to your examination, and with humble supplication I ask that the file of your mastery correct them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0112-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112:p-0006","kind":"paragraph","language":"en","segment":112,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-112","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0112-0006"},"text":"I have collected a few out of many into order, since I neither committed them all to writing, nor did an excessive extension of the book seem to me either necessary or useful. For on feast days, when we are free from the tumult of worldly business, we devote ourselves to reading according to the rule of the Scriptures. And lest I seem to occupy the place of pastor in vain, what I have worked out by lamplight at night I am accustomed to speak after None, in place of the regular study, and to recite from a small sheet before the brothers in chapter. For I find by experience that this diligence of mine not only profits the brothers for edification, but also helps me toward skill in composition."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0112-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112:p-0007","kind":"paragraph","language":"en","segment":112,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-112","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0112-0007"},"text":"Farewell, venerable teacher, and pray for us. From Sponheim, on the twelfth day of the month of September, in the year of the Christians 1486."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0113-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0001","kind":"paragraph","language":"en","segment":113,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-113","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0113-0001"},"text":"Sermon I. Fol. LIX."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0113-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0002","kind":"paragraph","language":"en","segment":113,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-113","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0113-0002"},"text":"In the name of our Lord Jesus Christ begins the second book of exhortations to monks, by Johannes Trithemius, abbot of Sponheim and afterwards [of Würzburg?]. How cautiously monks must live: sermon one."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0003:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0003:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0003:annotation-003"],"chapter_id":"ch-109","html_id":"p-en-0113-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0003","kind":"paragraph","language":"en","segment":113,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-113","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0113-0003"},"text":"Many things indeed, most beloved brothers, are necessary for you to consider in this life, if you desire [to attain?] the glory of eternal salvation. For you know that Scripture testifies that your adversary the devil, like a roaring lion, goes about seeking someone to devour; and we know that he must be resisted with great vigilance in the faith of our Lord Jesus Christ and in works of charity. Therefore let no one trust presumptuously in his own powers in vanity; for unless you keep yourselves humbly in the fear of the Lord, you will quickly fall into the snares of the devil. “The greater you are,” Scripture commands, “humble yourself in all things,” for God resists the proud and gives grace to the humble. For it is fitting that a monk be humble, and a true contemner of this world. A monk must always be solicitous in the observance of regular discipline, and continually zealous in the fear of the Lord. A monk must be chaste and modest in mind and body alike, and serve God, as he promised, in all purity. A monk ought not live according to his own will, but according to the rule and according to the direction of his pastor, conformably to the norm of cenobitic institution. A monk ought to love [unclear] and holy [unclear], and occupy his mind usefully in the reading of the Scriptures. A monk, at every time even unto death, ought to be solicitous that he may be perfect in the observance of the commandments of God and of the rule. But so that you may know what things are necessary for you, who live together in holy religion, for perfection, I shall describe for you a certain path of the virtues, by which one must direct the way to the kingdom of heaven. Now all the virtues cohere mutually by the bond of relationship, so that he who perfectly possesses one seems to have them all; but he who lacks even one may be said to possess none at all. The first of all virtues necessary for salvation is the most holy catholic faith, separated from every error and pollution of heresies, and originally rooted in the teaching of our Lord Jesus Christ. For, as Scripture testifies, without faith it is impossible to please [unclear]"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0113-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0004","kind":"paragraph","language":"en","segment":113,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-113","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0113-0004"},"text":"That monks must live cautiously."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0005:annotation-002"],"chapter_id":"ch-109","html_id":"p-en-0113-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113:p-0005","kind":"paragraph","language":"en","segment":113,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-113","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0113-0005"},"text":"and justice and truth; and in action, justice and sincerity; and no iniquity will have dominion. For faith without works is dead, and merits nothing toward the salvation of eternal happiness. To have faith without works of charity is to imitate the demons, who, though they are far removed and alien from all charity, nevertheless both believe that God is just and tremble. Hence concerning believers who do not show works of charity, the Lord speaks through the prophet Isaiah and afterwards through himself in the holy Gospel, saying: “This people honors me with their lips, but their heart is far from me.” He who praises Christ with his mouth without works is like a man who doubts in faith. For if he truly believed, he would fear God as [unclear]. Faith without works is like a body dead without spirit, which, once removed by a man, is hidden from sight in a tomb. If you believe rightly and live badly, you destroy your own [unclear] with a sword, because for one who knows the good and does not do it, it is sin to him. Beware, my brothers, lest you admit any error in faith, and take the greatest care that there be no wickedness in action. Follow the faith that holy Church commends to us; live your life as the Gospel commands, and the cenobitic norm. Then have hope in God’s mercy at all times most certain, but not alien from the fear of the Lord. Hope is a certain expectation of future good through the grace of the merciful God, and a solicitude for meriting the crown of justice through the exercise of charity. Hope is the certain expectation of future blessedness, which the grace of God works in us, accompanied by the rectitude of a good will. Hope is that by which one hopes to come to the happiness of eternal life, which he desires; and, by the mediation of God’s grace, he composes and fits himself and his will to meet it. Hope is a good, difficult, future, one and possible thing; for no one hopes for the contrary. For no one hopes for evil, nor for what is trivial, nor for what is present or past; nor are we ignorant that hope is not of the impossible. Hope is the moderator of all labors, and the sole consoler in the midst of tribulations. Hope in future good gives rest in this life to those laboring for Christ; just as, for those contending in combat, the expectation of the crown through continual victory lessens the pain of wounds. Hope strengthened the martyrs in torments, and made them, in the virtue of charity, stronger than all their persecutors. Hope of eternal blessedness preserves the Church, and gave to holy confessors and to virgins charity in Christ"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0001","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0001"},"text":"Sermon I."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0002","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0002"},"text":"...so that I might move mountains, but have not charity, I am nothing. And if I should distribute all my possessions as food for the poor, and if I should deliver my body so that I might burn, but have not charity, it profits me nothing."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0003","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0003"},"text":"Consider yourselves carefully now, my brothers, and question your consciences, whether you have true charity of God; without it all other things avail nothing for salvation. For you have heard the apostle’s clear declaration, in which he says that charity is necessary for salvation. Let no one trust in the wisdom of this world; let no one vainly exalt himself over natural gifts received; let no one presume upon bodily continence, since if charity is lacking, the observance of the rest contributes nothing to salvation."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0004","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0004"},"text":"But lest anyone presume a false estimation of himself, the holy apostle set forth certain signs and operations of charity, saying: Charity is patient, is kind. Charity does not envy, does not act perversely, is not puffed up, is not ambitious, does not seek what is its own, is not provoked, does not think evil, does not rejoice over iniquity, but rejoices with the truth. It bears all things, believes all things, hopes all things, endures all things. Charity never fails."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0005","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0005"},"text":"Have the charity of God in you, my brothers; unless you keep it, you labor in vain by striving. We have often told you that humility is altogether necessary for you; it is not only a great virtue, but also the nurse of the other virtues and the chief guardian of them all. For Pope Gregory says: He who gathers virtues without humility carries dust into the wind."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0006","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0006"},"text":"For humility is the greatest virtue of monks, since they are bound to be humbler than the others who live their life in the world, inasmuch as by profession they are constrained to strive and tend toward greater perfection. Humility is the stable foundation of the virtues; whatever has been built upon it will be overturned by no whirlwind of storm. Through pride the devil fell from heaven; through humility man ascends."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0007:annotation-001"],"chapter_id":"ch-109","html_id":"p-en-0114-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0007","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0007"},"text":"We are called monks in vain if we have not been humble; for just as fire is extinguished if it lacks the fuel of wood, so a monk without humility is judged very unworthy of his name. By Christian humility the devil is conquered and, as if struck by a nail, [unclear]. No jewel is seen more splendid in monastic adornment than humility; if a monk despises it, he has denied both his profession and the humble Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0008","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0008"},"text":"Prudence succeeds humility; it always directs all things according to the rule of reason and does nothing except what is right, honorable, and praiseworthy. Prudence knows what it ought virtuously to seek, and it knows well what, according to the right judgment of reason, it ought to avoid. True and perfect prudence is that by which we seek that highest, unchangeable good and order all things to their due and right end."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0009","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0009"},"text":"Prudence preserves the observance of regular discipline stable in its vigor, and brings wandering monks back to the complete reform of the purpose they have lost. Prudence directs the monk on the right way of salvation and lets him turn aside to neither side. Prudence preserves peace and concord among the brothers, and orders right action in each case."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0010","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0010"},"text":"Prudence is very necessary for you, my brothers, so that by it you may know in every action what things you should undertake and what, in turn, should be avoided. True prudence, not of the flesh but of the spirit, teaches you to despise the world and to desire only those things that are future and eternal. Prudence teaches a man to stand firm in himself, and to turn aside from the purpose of holiness neither in prosperity nor in adversity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0011","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0011"},"text":"Prudence teaches one to order present things beautifully; it brings past things back to memory for instruction, and foresees future things lest anything happen unexpectedly. Prudence corrects offenders vigorously and fruitfully, and orders everything that it either does, says, or thinks, according to the judgment of reason, to its due end."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0012","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0012","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":12,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0012"},"text":"Be therefore prudent as serpents and simple as doves, because prudence [without?] goodness is wickedness, and simplicity without rational prudence is called foolishness. For the most holy Paul, apostle of Christ, says: Be prudent, lest you be deceived by the fraud of others, but simple, lest you deceive anyone. For this is the office of a prudent man: neither to be able to be deceived, nor to wish to deceive anyone."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0114-0013","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114:p-0013","kind":"paragraph","language":"en","segment":114,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","sequence":13,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-114","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0114-0013"},"text":"A prudent man does not abandon the judgment of reason, and does nothing of which one must repent; for he is called prudent from foreseeing. Justice accompanies prudence; it is the most splendid of all the virtues. For without justice, all the remaining virtues are nothing. Justice is the preserver of religion, the mother of grace, the nurse of observance, the nourisher of life, the begetter of peace, and the source of piety"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0115-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115:p-0001","kind":"paragraph","language":"en","segment":115,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-115","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0115-0001"},"text":"That monks must live carefully."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0115-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115:p-0002","kind":"paragraph","language":"en","segment":115,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-115","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0115-0002"},"text":"Justice is the virtue that distributes and preserves to each person what is his own; it neglects private advantage in order to preserve common advantage and equity, without which no commonwealth can long subsist in peace. For the wise man says in Ecclesiasticus: “A kingdom is transferred from nation to nation because of injustices, and injuries, and insults, and diverse deceits.” The order of justice first has regard to God, then to the fatherland, thereafter to parents, and afterward to all in common according to distinctions of rank and the merits of dignities. To God, first of all, at the command of justice, we owe religion, faith, worship, devotion and acts of thanksgiving, and true love from the whole heart under obedience. To ourselves, next, we owe purity of mind and body, continence with zeal for perfection, so that through obedience we may be permitted to return to him by whom we were created. In the third place we owe to the fatherland its advantage, honor, and defense, and we must procure its usefulness as much as we can, together with justice itself. Fourth, we are bound to parents by honor and obedience, and, in their necessity, by care and every kind of support. Fifth, we owe obedience to our prelates and superiors, and humble subjection for the love of Christ. Sixth, as prelates, we owe doctrine and example to subjects, and correction to those who offend. In the seventh place, moreover, we are bound to elders and princes by honor, and by subjection without crime for the love of God. Eighth, we owe reverence to venerable persons, and honor to priests. Consequently, to equals we are bound by friendship; to inferiors by consideration; to benefactors by return of service; to friends by fellowship; to enemies by patience; to the poor by mercy; to the wretched by consolation; to all by charity. This, moreover, is true justice: that we love God with our whole heart for his own sake, and our neighbor in God as ourselves, and our enemies for God’s sake, distributing to each what is owed to him by right and providing for the advantage of all."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0115-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115:p-0003","kind":"paragraph","language":"en","segment":115,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-115","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0115-0003"},"text":"But since excessive justice easily falls into sin, temperance is necessary for you in all things; it alone makes men perfect. Temperance is the virtue that, by reason, discerns and overcomes the movements of the soul and every lust, so that impulse in acting may not exceed the equity of the law. Temperance is an excellent virtue: it rules pleasures and preserves all things in due order. Apply temperance to all your actions, words, and also your thoughts, and apply the discretion necessary to the virtues. Whatever good you do with discretion receives the name by the merit of virtue; but what is done without discretion must be called vice. Discretion is the moderator of all virtues, and the greatest ornament of prudence and justice. Discretion is necessary not only for prelates but also for subjects, since it gives to virtue its fairest and most honorable beauty. Hence a certain wise man said: “There is a measure in things; there are, finally, fixed limits, beyond and short of which the right cannot stand.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115:p-0004:annotation-001"],"chapter_id":"ch-109","html_id":"p-en-0115-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115:p-0004","kind":"paragraph","language":"en","segment":115,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-115","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0115-0004"},"text":"For this, brothers, strength of soul is necessary for you; through it you may become not only steadfast in adversities, but also ready and cheerful in difficult matters. For who, without the greatest strength of soul, could despise this world with its pleasures, and persevere in holy monastic religion under the laws of obedience even unto death? Strength of soul sees the powers of pride, fearfully to be dreaded, from the charity of Christ. Strength belongs to the little ones: to despise peaceful pleasures. Strength lies hidden in prosperity, is shown in adversity, and is manifestly declared through patience. A strong soul is not one that avenges injuries inflicted on it, but one that patiently endures them; and if it has taken an adversary into its power, it thinks that it could have taken vengeance. The strength of monks is to despise the world, conquer the flesh, spurn all the honors and pleasures of the world, and place all hope and confidence in God alone. The measure of strength is to be neither fearful nor rash, because one walking on the right road turns neither to the right nor to the left. That monk is to be judged strong who is temperate in all things, moderate, and just. Hence the most holy [unclear] says: to despise the flatteries of prosperity; to overcome in the heart the fear of adversity. The saints were made strong in battle, because they tame the flesh, shine with virtues, are strengthened in spirit, fail in earthly things, seek heavenly things, can be killed, cannot be bent, nor can they endure false things. Through weakness they fear, and, though harmed, they never depart from conquering truth."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115:p-0005:annotation-002"],"chapter_id":"ch-109","html_id":"p-en-0115-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115:p-0005","kind":"paragraph","language":"en","segment":115,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-115","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0115-0005"},"text":"Justice is the virtue that distributes and preserves to each person what is his own; it neglects private advantage in order to preserve common advantage and equity, without which no commonwealth can subsist in [unclear] peace. For the wise man says in Ecclesiasticus: “A kingdom is transferred from nation to nation because of injustices, and injuries, and insults, and diverse deceits.” The order of justice first has regard to God, then to the fatherland, thereafter to parents, and afterward to all in common according to distinctions of ranks and the merits of dignities. To God, first of all, at the command of justice, we owe religion, faith, worship, devotion and acts of thanksgiving, and true [unclear] from the whole heart under obedience. To ourselves, next, we owe purity of mind and body, continence with zeal for perfection, so that through obedience we may be permitted to return to him by whom we were created. In the third place we owe to the fatherland its advantage, honor, and defense, and we must procure its usefulness as much as we can, together with justice itself. Fourth, we are bound to parents by honor and obedience. Sixth, as prelates, we owe doctrine and example to subjects, and correction to those who offend. In the seventh place, moreover,"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0116-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0001","kind":"paragraph","language":"en","segment":116,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-116","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0116-0001"},"text":"Sermon I."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0116-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0002","kind":"paragraph","language":"en","segment":116,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-116","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0116-0002"},"text":"The monk, therefore, who is strong with true virtue neither dares rashly nor fears without counsel. For courage and constancy together are the royal road, from which the rash and stubborn man turns aside to the right, but the fearful, faint-hearted, and timid man to the left. The monk, constant and strong in spirit, never withdraws from the purpose of holiness, but is neither cast down by adversities nor lifted up by prosperities. Hence also the most holy bishop Ambrose says: “The fool changes like the moon. But the wise man is not broken by fear, is not changed by power, is not exalted by prosperities, is not sunk by sorrows.” For where wisdom and virtue are, there is constancy and strength of spirit. Therefore the wise man is always the same in spirit; he is neither diminished nor increased by changes of circumstances, nor does he, like a little child, waver so as to be carried about by every wind of doctrine, but remains perfect in Christ, founded in charity and rooted in the perfection of faith."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0116-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0003","kind":"paragraph","language":"en","segment":116,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-116","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0116-0003"},"text":"Finally, my dearest brothers, perseverance is necessary for you in every good and virtuous work; without it no one ever comes to the crown of glory. For the Lord says in the holy Gospel: “He who perseveres to the end will be saved.” Take away perseverance, and neither will virtue have a reward, nor service a recompense, nor a benefit merit grace. For perseverance alone in good works deserves to receive the crown of praise; without it, it profits nothing to have begun a good thing. No virtue has merit if perseverance is not brought to its increase. The kingdom of eternal happiness is promised not to those who begin the good, but to those who persevere in the good until death, because the denarius will be paid to the laborers in the vineyard not in the morning or at midday, but when evening has come."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0116-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0004","kind":"paragraph","language":"en","segment":116,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-116","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0116-0004"},"text":"For he who began well is not to be praised, but he who continued well to the end is to be honored. Therefore, my brothers, I am accustomed diligently to admonish you, and I ought never to cease, that you carefully attend to your calling and walk cautiously in all religion and holiness, as you know you have sworn. Seek the Lord while he can be found."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0005:annotation-002"],"chapter_id":"ch-109","html_id":"p-en-0116-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0005","kind":"paragraph","language":"en","segment":116,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-116","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0116-0005"},"text":"Let the life of Christ the Savior be your imitation; by the foundation of your institution you are bound to follow him according to your strength, not by steps of the feet but by likeness of affections. But in all things walk [unclear]; always place the fear of God, in true humility, before the gaze of the mind. For you have need of great purity, you who in mind and body have consented to the holy warfare of Christ. It now belongs to you, O brothers, to despise the world and all things that are in the world for God’s sake with perpetual courage; to overcome all motions of carnal pleasures; to flee sin; to occupy yourselves constantly in good and holy works. Your life also, so far as human weakness allows, ought to imitate angelic purity and to flee and detest all depravity. The holy angels are never idle, but are always, without weariness or [unclear], diligent in the praises of God. The holy angels love God above all things, and do not withdraw even for a moment from his charity. In imitation of them the monk ought to be assiduous in the service of Christ, and always occupied in good works according to the Gospel and the Rule."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0006:annotation-001"],"chapter_id":"ch-109","html_id":"p-en-0116-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0006","kind":"paragraph","language":"en","segment":116,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-116","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0116-0006"},"text":"The monk ought to have the charity of God most fervently, and true [charity] of neighbor [unclear]. The monk ought to have the charity of God most fervently: he who does not wish to become idle should love; how much more strongly does the most chaste love of God impel the mind it possesses toward arduous things. For fervent love toward God perfects the monk and does not allow him to be idle. For the most holy Pope Gregory says: “The love of God is never idle. For it works great things if it exists; but if it refuses to work, it was never true love of God.” For if the mad poet spoke truly of carnal love, “he who does not wish to become idle loves,” how much more strongly does the most chaste love of God impel the mind it possesses toward arduous things. Love God, brothers, with your whole heart, as far as the strength of desire can extend itself, and you will be able most easily to observe all the things that have been commanded you."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0116-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0007","kind":"paragraph","language":"en","segment":116,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-116","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0116-0007"},"text":"For nothing is difficult to one who loves; but all hard things, all heavy and arduous things, burning love makes easy."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0116-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0008","kind":"paragraph","language":"en","segment":116,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-116","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0116-0008"},"text":"What Is the Good Ordering of the Monastic Life: Sermon Two."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0116-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116:p-0009","kind":"paragraph","language":"en","segment":116,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-116","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0116-0009"},"text":"We have read that the institution of our most holy father Benedict, which in common usage we call religion or order, shone forth as most holy at the beginning of its foundation, and that throughout the whole church of the Latins it was very widely extended in many ways. Hence for very many years in this very order there flourished many men who were wise, learned, and most holy, and"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0117-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117:p-0001","kind":"paragraph","language":"en","segment":117,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-117","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0117-0001"},"text":"What constitutes the good ordering of monastic life."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0117-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117:p-0002","kind":"paragraph","language":"en","segment":117,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-117","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0117-0002"},"text":"who splendidly illuminated the whole Church. For there are those who write that from this our monastic religion fifteen thousand six hundred, both men and nuns, have been entered in the catalogue of the saints. This multitude of saints in the order, brothers, is set before us for imitation, not for vain boasting. How can their multitude conduce to our salvation, if we do not imitate the manner of life in which they went before us? Whenever we desire usefully to praise the most holy men of our order, let us hasten by holy conduct to come into their company. For then we shall glory fruitfully in the multitude of saints of our order, if, by living rightly, we diligently strive to increase their number. For this reason we set before you so great a multitude of saints: so that, when you see that many before you in this very order conquered the world and the flesh, you may at last rise up from your lukewarm manner of life. The virtue which God’s compassion bestowed on them he will not deny to you if you ask in true charity. They conquered the world because they loved Christ with total devotion, despising all things for love of him. They despised all things, and the Lord Jesus provided for them whatever seemed necessary for the sustenance of life."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0117-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117:p-0003","kind":"paragraph","language":"en","segment":117,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-117","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0117-0003"},"text":"This fervor of the monks’ devotion endured for many years after the first foundation of the order in great constancy, and converted the souls of many thousands of men to the Lord. But nothing is stable among human things, and nothing lasting among perishable things. Holy religion bestowed riches on the monks, until in time the daughter suffocated the mother. For, as Scripture says, all who wish to become rich fall into the temptations of the devil. The beloved grew fat and kicked back; made corpulent and enlarged by earthly possessions, he abandoned the holy pursuits of the first institution; he went after vanities and false follies, and abundance of temporal things made him poor and wretched in spiritual riches. This lamentable deformity of our order began about two hundred years after the passing of the divine father Benedict, and grew more and more with time, until at last the harmful poison spread itself through the whole order. Yet this deformity did not occupy the order suddenly, but at last, through the succession of many years, almost the whole of it; although almighty God never wholly deprived it of good men, but always left for himself some who had by no means bent their knees before Baal. For men of mercy arose, whose righteous deeds will never be handed over to oblivion; taking pity on the ruin of the order, they put their shoulder beneath the labor, and, with the Lord generously granting aid, restored it in many places."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117:p-0004:annotation-002"],"chapter_id":"ch-109","html_id":"p-en-0117-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117:p-0004","kind":"paragraph","language":"en","segment":117,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-117","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0117-0004"},"text":"To be sure, many varied particular reforms flourished in the order many times and at different periods, but there was never any general reform that brought the whole order back to the integrity of regular observance. Finally, however, we see that the particular restorations, which we have said were numerous, have almost all collapsed again. Most recently, namely in the year of the Christians 1420, when the general council was being celebrated at Constance, a certain new and hitherto latest particular reform took its beginning in Germany; from a certain monastery in the parts of Saxony, then indeed the poorest of all, called Bursfelde, it [unclear] the [unclear] of its name."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0117-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117:p-0005","kind":"paragraph","language":"en","segment":117,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-117","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0117-0005"},"text":"The first author and leader of this most holy reform was Johannes Rode, abbot of the distinguished monastery of Saint Matthias at Trier, who, being appointed general visitor of the order by the aforesaid Council of Constance, first exhibited reform in himself, lest, while preaching to others, he himself should be judged reprobate. For he first reformed both himself and the monks of the mentioned monastery; he issued a confirmation in conformity with the Rule; he obtained from the Apostolic See confirmation of the holy work. Among all the monasteries of the order, however, Bursfelde, a humble and poor little monastery, first received this reform, which afterward spread to Reinhausen and to a few monasteries of Saxony neighboring it."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0117-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117:p-0006","kind":"paragraph","language":"en","segment":117,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-117","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0117-0006"},"text":"At length, when Johannes Rode, abbot of Saint Matthias and leader of our reform, had died, since no suitable successor for the enlargement of the enterprise begun could be found in that same place, Johannes de Hagen, abbot of Bursfelde, who had already reformed certain monasteries, a holy man and very zealous for the order, was elected at the urging of Jakob, archbishop of Trier. Content with his poverty, he did not consent to leave Bursfelde, lest he seem to have preferred riches to poverty. Therefore he remained in his own monastery, and another was appointed in the place of the first reformer. Since this man seemed comparable to his predecessor neither in learning nor in zeal, he could accomplish little for the continuation of the enterprise begun, nor expand the reform among many. Meanwhile it happened that Nicholas of Cusa, priest-cardinal of the holy Roman Church"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0118-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118:p-0001","kind":"paragraph","language":"en","segment":118,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-118","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0118-0001"},"text":"Sermon II. Fol. LXII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0118-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118:p-0002","kind":"paragraph","language":"en","segment":118,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-118","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0118-0002"},"text":"...the legate of the apostolic see to come into Germany; and since he burned with great zeal for our order, he established and introduced many things for its reform. Hearing, moreover, of the good reputation and most fervent purpose for regular discipline of the aforesaid abbot in Bursfeld, he summoned him to himself and appointed him general reformer of the order, and through his diligence reformed several monasteries. On this occasion at last he instituted an annual chapter for the preservation of the reform; he transferred the presidency from St. Matthias to Bursfeld; he obtained from the apostolic see the confirmation of all the things that he had instituted for the good of the reform."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0118-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118:p-0003","kind":"paragraph","language":"en","segment":118,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-118","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0118-0003"},"text":"The first abbot of Bursfeld in the reform was John, a monk from Reinhausen, duly appointed; the second was John called of Hagen; the third was Theodoric, whom we have seen; and the fourth is John, who is now newly appointed in governance. Therefore, dearest brothers, we have briefly touched upon the origin of our reform so that you may know with how much labor it began, and so that you may persevere constant in holy regular observance even unto death. For among all the reforms of our order that have preceded, none was ever more conformable and consonant to the Rule of the divine father Benedict, and more alien from foreign inventions. We have read the statutes of nearly all the other reforms, but we judge none more consonant than ours to the Rule and to the purity of Benedict's intention."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0118-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118:p-0004","kind":"paragraph","language":"en","segment":118,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-118","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0118-0004"},"text":"This is the Bursfeld reform, most holy in the order, which both teaches true obedience and preserves subjection in humility. In this holy religious life monks live poor and without private property; they live humble; they live obedient. O venerable union of monks, in which twin charity commands, obedience serves, humility complies, prayer keeps watch, perseverance fights, holy chastity triumphs. This is the school of regular discipline, the instructress of Christian humility, which directs conduct toward rectitude and restrains the vices of the flesh. In this arena of virtues no one is permitted to follow his own will against the Rule; no one is forbidden to do good. In this holy union life is lived according to the purity of the Rule, and if anyone begins to stray from the path of rectitude, he is at once recalled to the observance of justice by the diligence of the seniors. The Rule of the most holy father Benedict is read publicly three times a year, so that no one may attempt to excuse himself from observance under the pretext of ignorance."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0118-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118:p-0005","kind":"paragraph","language":"en","segment":118,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-118","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0118-0005"},"text":"There are two things that promise me great hope for the perseverance of this holy reform: namely, the annual chapter and the diligent biennial visitation of the monks. If either of these is interrupted in any way, the reform is at once endangered. Consider now, therefore, dearest brothers, and take the most diligent care you can, lest you occupy this monastery of the divine bishop Martin uselessly under the title of so venerable a reform; for unless you live purely, holily, and blamelessly according to the Rule and the statutes of the order, you trust in the name in vain."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0118-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118:p-0006","kind":"paragraph","language":"en","segment":118,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-118","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0118-0006"},"text":"We shall speak to you a few admonitions for your salvation; by zealous observance of them you will deservedly have both the name and the dignity of our Bursfeld reform. First of all, before all else, direct your effort with all desires toward monastic perfection; whenever you sense it growing lukewarm, renew it at once by attentive remembrance of the Lord's passion and most innocent death. For even if we are not bound by necessity of salvation to be perfect, nevertheless we are bound to strive toward perfection with all our desires. For as soon as a monk casts away the effort to advance, he falls into the pit of falling away."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0118-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118:p-0007","kind":"paragraph","language":"en","segment":118,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-118","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0118-0007"},"text":"The second thing that the holy custom of our reform has established for you to keep strongly preserves the effort of advancing in the desire once conceived. Therefore, when you rise, having been awakened for Prime, do these things in secret. Examine and discuss the future course of the coming day, and prudently consider what useful thing must be undertaken. Set before your hearts how cautiously you wish to live throughout the whole day, and arm your spirits with patience against all things that could come upon you as adversities. Whatever you do, complete it in the fervor of charity, and always order all words and deeds to the praise of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0118-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118:p-0008","kind":"paragraph","language":"en","segment":118,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-118","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0118-0008"},"text":"A third thing we judge useful and necessary for you: that through most devout prayers you should always strive to implore divine assistance in all things. And it seems very fitting to us, as we have often said and always admonish, that each one of you should at least once a day keep remembrance of the Lord's passion, and for the many benefits received from God should at least once offer thanksgiving. In order that this may be done uniformly by each of you, listen to this brief form that we have arranged, and if you wish, write it down for yourselves: I adore, praise, bless, and glorify you, Lord Jesus Christ, Son of the living God, savior and giver of life to the souls of all the faithful, and I give you thanks from the depths of my heart"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0119-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119:p-0001","kind":"paragraph","language":"en","segment":119,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-119","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0119-0001"},"text":"What Constitutes a Good Ordering of the Monastic Life"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0119-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119:p-0002","kind":"paragraph","language":"en","segment":119,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-119","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0119-0002"},"text":"for your [return?] afterward into the land of your temporal birth. I give thanks to you, sweetest Lord Jesus; I praise, bless, and adore you for all your labors, journeys, and wearinesses; for hunger, thirst, cold, nakedness, poverty, and want; and for the necessities, injuries, insults, mockeries, and slanders which you sustained throughout your whole life for us, voluntarily and not under compulsion. And as often as you moved your hand to work, your foot to walk, or as often as you opened your mouth to speak, so often do I bless, praise, glorify, and humbly adore you, and with all the powers of my heart I always give thanks to you, mediator of God and human beings, sweetest Jesus Christ. I give thanks to you, Lord Jesus Christ, most merciful king of the heavens, for your most holy teaching, for the establishment of your faith and of the evangelical sacraments, for the calling of the nations, for the justification of sinners, and for all your wonders and powers, and for all your benefits, which you have bestowed either on me in particular or on all others together with me in general. I give thanks to you, Lord Jesus Christ, most kindly savior, for your charity which you had toward the human race, and for your whole most bitter Passion and all the pains which you sustained for us wretched ones. I give thanks to you, Lord Jesus; I praise, bless, and adore you for the sorrow and sadness of your most innocent heart, which, when the time of the Passion was at hand, you sustained for us, when you said to your disciples following you:"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0119-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119:p-0003","kind":"paragraph","language":"en","segment":119,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-119","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0119-0003"},"text":"“My soul is sorrowful even unto death.” I beseech you, through this sadness of your heart, O Lord God, have mercy on me now and at the hour of my death, and take from me all melancholy and disordered sorrow, granting me at all times a salutary sadness for my sins. I give thanks to you for the sorrow of your most holy heart when, placed in agony, you prayed to the Father as many as three times that he would transfer from you the chalice of the Passion, and, with sweat poured forth in wondrous anguish, you wholly resigned yourself to his will for us. I give thanks to you, O king of heaven and earth, for your captivity, for the insults, injuries, and mockeries which you sustained throughout the whole time of the Passion for our salvation and that of all. I give thanks to you"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0119-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119:p-0004","kind":"paragraph","language":"en","segment":119,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-119","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0119-0004"},"text":"with immeasurable grief. I adore you, Lord Jesus Christ, crowned with thorns, and I give thanks to you for the piercings and pains of your most holy head, for the blows, spittings, and all the mockeries cruelly inflicted by the impious upon your majesty. I adore you, Christ Jesus, Son of the living God, bearing the very heavy weight of your cross; I adore you, stripped before the multitude looking on; I adore you, stretched out by hands and feet and very cruelly fastened to the cross with iron nails. I adore you, Jesus Christ, eternal king, hanging and dying on the cross for me; and I give thanks for the pains of your wounds, I give thanks for the pouring forth of your most precious blood, I give thanks for your most innocent death, which you voluntarily sustained for our sins and for those of the whole world. I give thanks for your immeasurable goodness, because you called me from fear to faith, because you caused me to be baptized in the name of the Holy Trinity, and because you deigned to call me away from the vanity of the world to serve you in true tranquility of mind, into this holy congregation. I beseech you through your most holy"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0119-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119:p-0005","kind":"paragraph","language":"en","segment":119,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-119","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0119-0005"},"text":"name, O sweetest Jesus, mediator of God and human beings; I beseech you through the pain of your wounds and through the merit of your most bitter Passion; I beseech you through the pouring forth of your most holy blood and through the power of your most innocent death: grant me pardon for all my sins; pour into my heart the sweetness of your most fervent love; give me"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0120-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0001","kind":"paragraph","language":"en","segment":120,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-120","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0120-0001"},"text":"Sermon II. Folio LXIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0120-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0002","kind":"paragraph","language":"en","segment":120,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-120","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0120-0002"},"text":"thanksgiving after Matins, which is the most suitable time for prayer, because the silence of the night’s quiet is wont to increase devotion. For I say what experienced men attest to be true: no prayers are more effective for obtaining what is sought than those which they offer to God the Father with remembrance of the Lord’s Passion and with gratitude."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0120-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0003","kind":"paragraph","language":"en","segment":120,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-120","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0120-0003"},"text":"The fourth thing which we have indicated to you as necessary for regular observance is this: that you keep watch in guarding the outer senses, because no one can adequately guard the city of his own heart who neglects to close the gates. Love silence, and flee all the tumult of this world. Apply holy prudence in all things that you do, and love retirement wherever you are. For a monk who loves publicity and wandering excursions was never a true lover of observance."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0004:annotation-001"],"chapter_id":"ch-109","html_id":"p-en-0120-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0004","kind":"paragraph","language":"en","segment":120,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-120","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0120-0004"},"text":"Fifth, we admonish you to flee the pernicious idleness of the soul; for this pestiferous [unclear] nourishes grave vices and always gives birth to unclean thoughts. Therefore whoever is a lover of virtues and loves his own salvation, whoever desires to come to eternal happiness, let him flee idleness as from the face of the devil, if he desires to avoid sin."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0120-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0005","kind":"paragraph","language":"en","segment":120,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-120","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0120-0005"},"text":"Sixth, for the purity of regular observance, by necessity of salvation, it is required that the renunciation of private property be kept inviolate by all until death. For a monk who has private property prepares for himself a road to hell. But the one who receives and spends money in the monastery should be a public minister; let no private person dare presume to do this. Possession of riches does not befit monks, since they are commanded to imitate Jesus in poverty of spirit. Let us hear the holy Apostle of Christ saying: Having food and clothing, with these let us be content. By God’s mercy we provide you with necessary things: not as much as the disordered desire of pleasure demands, but what nature, content with few things, requires. And so, just as it is not lawful for you to have anything without the abbot’s consent, so, since we supply everything, it is not necessary either."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0120-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0006","kind":"paragraph","language":"en","segment":120,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-120","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0120-0006"},"text":"The seventh thing that makes a monk is humble obedience to preceptors. No one can be a true monk who scorns obedience and denies to his superiors the humble subjection which he promised. This disease of disobedience arises from elation and pride of mind, just as pus is generated from a bad ulcer. But, as Scripture says: pride is hateful before God and men, and the beginning of every transgression. The delight of monks is the imitation of Christ, who obeyed the Father even unto death."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0120-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0007","kind":"paragraph","language":"en","segment":120,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-120","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0120-0007"},"text":"The most beautiful virtue, chastity, adorns the eighth place; when it is scorned, all the integrity of regular life is necessarily shipwrecked. For a monk, by necessity of his salvation, is commanded to live chastely until death and perpetually to abstain from every venereal pollution. There are three principal vows of monastic life; for monks to live contrary to their observance is certain damnation. For the profession of monks, under sentence of eternal damnation, commands them to live without property, under obedience to the pastor, and in perpetual chastity. When one of these three is taken away, monastic integrity is violated, and transgression condemns the contemner."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0120-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0008","kind":"paragraph","language":"en","segment":120,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-120","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0120-0008"},"text":"In the ninth place, therefore, we admonish every person dedicated to God always to beware of so great a venomous serpent: his own will. Unless he holds it suspect at every time, he easily falls into the pit of damnation. Attend to the Rule: for monks are not permitted to have either their bodies or their wills in their own power. No one sins unwillingly. If you have perfectly submitted your will to God and to your abbot in all things, you will easily avoid sin."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-109","html_id":"p-en-0120-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120:p-0009","kind":"paragraph","language":"en","segment":120,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-120","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0120-0009"},"text":"The tenth thing which can preserve in you the integrity of regular observance, my dearest brothers, is that in all adversities and contradictions you have most steadfast patience for the love of God. For patience is a great virtue, which by another name we call endurance; without it no one will come away victor over his temptations. Therefore the Lord says in the holy Gospel: In your patience you shall possess your souls. What is patience, if not to bear calmly one’s own injuries and those of one’s people, and all other adversities whatsoever, for reverence and love of God? Believe me, brothers, [and] the saying of the Apostle when he says: Patience is very necessary for you, so that, doing the will of God, you may receive [the promise]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0121-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0001","kind":"paragraph","language":"en","segment":121,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-121","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0121-0001"},"text":"What are the signs of true humility."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0002:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0121-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0002","kind":"paragraph","language":"en","segment":121,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-121","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0121-0002"},"text":"[unclear] overcome. An abundance of foods [brings with it?] useless courteous talk; your belly, filled with wine, stirs up unclean promptings of the flesh and of lust. If you wish to be chaste, be abstemious. It is most shameful for a monk to serve the belly and gluttony, since for love of God he has renounced all his pleasures of the world."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0003:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0003:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0003:annotation-003"],"chapter_id":"ch-121","html_id":"p-en-0121-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0003","kind":"paragraph","language":"en","segment":121,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-121","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0121-0003"},"text":"The tenth thing which a monk in regular observance does as useful and strenuous is that he be most diligent concerning the service of God. For indeed he who is a true servant of God, as all monks ought to be, is always fervent in the work of his Creator, both that he may love, and because, where he truly knows fullness to be, he prepares himself to be dutiful to Him in ministry with devotion. For it is in the Scriptures: Cursed is the man who does the work of God negligently. Therefore, dearest brothers, you will approach the future [unclear] of the supreme and unchangeable God; sweetly, wisely, fervently, and cheerfully sing psalms, and with all the devotion and purity of mind that you can, diligently praise your Creator and Savior. Far, far from the hearts of those singing psalms be all sloth; let no drowsiness be admitted in life among those praising [Him], since God is present in the midst of those singing psalms. It is fitting for souls of devotion to be present with fervor. Because there are many [unclear] in the divine services, all pure, [unclear], and most full of charity, in which simple thoughts speak and all things are done duly."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0004:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0004:annotation-003"],"chapter_id":"ch-121","html_id":"p-en-0121-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0004","kind":"paragraph","language":"en","segment":121,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-121","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0121-0004"},"text":"On the other hand, when Compline has been sung by day and in due manner, let the monk come to the secret place and to his cell; let him examine his conscience as to what business has occupied him. This is the excellent and praiseworthy practice of the brothers of the Bursfeld reform: that after Compline no one should lay himself down upon the coverlet of his bed unless he has first diligently and earnestly examined his conscience concerning faults or negligences committed during the day. If, after this examination, you find that you have offended in anything during the day, you know from learned custom what must be done. Hidden things are to be carried over to the morrow with contrition and humble confession; manifest things, however, are to be reported daily at chapter for blame, as is observed. For this is the practice of the reformed order, this the gladness of the reform: that they do not now allow the faults of offending brothers to grow, if once they have begun to cut them away with care. How is the soul purified day by day? [unclear] as in that state [unclear] without change; thus it is almost necessary, and charity must first be stirred up often by fervent exercise toward [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0121-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0005","kind":"paragraph","language":"en","segment":121,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-121","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0121-0005"},"text":"What are the signs of true humility: third sermon."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0006:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0006:annotation-002"],"chapter_id":"ch-121","html_id":"p-en-0121-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0006","kind":"paragraph","language":"en","segment":121,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-121","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0121-0006"},"text":"Most beloved, let no one deceive himself by his own estimation; let no one lead his heart astray by foolish and empty presumption. Not all who wish to appear humble before God are humble, nor are those who keep silence under injuries always patient. For the roots of true virtue are hidden in the secret of the heart, and not in the display of outward show alone. For often one who wishes rather to be considered humble than truly to be so appears among you, and shows many signs of pride, but either no signs of humility or certainly very few. If he suffers vehemently and excessively from those who err, as by right we ought [unclear], who desire to have not virtue but the appearance of virtue. Why, I ask, do you deceive yourselves, [unclear] mercy, and shamefully destroy yourselves by misleading yourselves, you who, despising truth, love falsehood?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0121-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0007","kind":"paragraph","language":"en","segment":121,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-121","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0121-0007"},"text":"So that you may know how proudly you live, we shall say plainly the signs and true marks of true humility, because some of them remain hidden in the heart alone, while others must also break forth and become manifest to all who behold them. Let this be for the true monk a mirror of perfect humility, in which, looking each day, he may examine himself. Therefore the first sign of true humility, I say, is one that each person can recognize in himself: that he is able to regard himself as lower and more vile than all people, not with painted speech, but by the humble judgment of the heart. This is the greatest sign of profound humility: that the true monk, always advancing toward a better manner of life, believes himself a useless and unworthy servant of God. True humility belongs to the heart, not to speech; it is the pursuit of the mind, not of bodily display alone. That monk is truly humble who loves God above all things; who always keeps himself pure in all things from every transgression of the command of God and of the rule; who does great works of piety and justice and, by a true estimation of himself within himself, feels humble."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0121-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121:p-0008","kind":"paragraph","language":"en","segment":121,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-121","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0121-0008"},"text":"The second sign of true and profound humility is attained by the man who, running well in the fear of the Lord and persevering, would confess his negligences at all times before God and human beings. For the more he has advanced in good works, the more he sets his sins and negligences before the eyes of his mind. Contrition for his delights in"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0001","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0001"},"text":"Sermon III. Folio LXIII."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0002:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0122-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0002","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0002"},"text":"...he bears continual [unclear] in his heart; and, always contrite in spirit, praying and groaning to the Lord with tears, he asks pardon and mercy. Nor does he pray only for his own sins, but also for the sins of the whole world. The greatest remedy against elation of mind is the remembrance of one’s own faults."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0003","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0003"},"text":"The third test of humility is that he desires to keep in secret with himself all the good works that he does, and conceals his own progress out of zeal for humility. For he who is humble does not boast vainly, nor does he seek praise from men, since he hopes for the glory of eternal happiness. Whoever among you considers himself humble and a true monk should not, for God’s sake, despise this sign of profound submission and abasement."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0004:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0122-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0004","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0004"},"text":"The fourth mark of true humility is this: descending voluntarily into the abyss of contempt for himself, he regards all his brethren, even those openly sinning, as better than himself before God. Forgetful of his own good deeds, he wisely considers his own evils; but passing over the evils of others in silence, he makes known at the proper time the good things they have done. This is the condition of true humility: always to [unclear] and proclaim the good works of others, but prudently to disparage and conceal one’s own for the avoidance of pride."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0005","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0005"},"text":"Having attained the fifth sign of pious humility, he is quiet in his simplicity and does not speak of others’ defects, unless, when reason cannot do otherwise, he strives to admonish gently and meekly. At times he also wisely dissimulates rebukes, and waits for and observes a more opportune time."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0006","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0006"},"text":"The sixth sign of humility is shown when a monk, out of love of humility, is found slow and not ready to accuse and reprehend the sins of others. For one who is truly humble always considers his own weakness, and silently ponders in secret how many evils he himself has committed against God’s justice. Hence he is greatly afraid to reprehend the deeds of others, because he recognizes himself as a sinner and therefore unworthy to judge others. We except the prelates and rectors of monks from this rule of humility to the extent that they know themselves to be obliged to the correction of subjects."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0007","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0007"},"text":"The seventh sign of true humility is that he gladly receives corrections and amendments for his faults and negligences, and is not embittered by any pain against the one who reprehends him. Whenever the humble man is corrected by someone, he rejoices in spirit with the prophet, saying: Let the just man correct me in mercy and rebuke me; but let not the oil of the sinner fatten my head. Of the proud, however, Scripture says: They have hated the one who rebukes in the gate. He who is truly humble loves the one who corrects him, but flees the flatterer."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0008","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0008"},"text":"The eighth mark of true humility is plainly shown when, after being corrected, he does not defend, deny, cloak, or excuse his fault, but confesses it with simple shamefastness. A truly humble monk, when he is corrected, does not murmur; he does not protest that he has exceeded the measure of equity, but immediately, falling to the ground before the judge, cries out most meekly: I have sinned; I confess my fault; I ask pardon; I promise amendment."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0009","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0009"},"text":"The ninth mark of monastic humility makes those who possess it mute in speech: sweet, modest, and not clamorous in voice. A monk whom you see clamorous and headlong in speaking you will judge not humble, but proud and rash. The humble man, however, speaks modestly and as if under silence, and is always found readier to hear than to speak before others. It is shameful for a monk to raise his voice too much while he speaks, since, crucified to the world, he is commanded to love silence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0010","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0010"},"text":"The tenth mark of perfect humility is possessed by the one who is accustomed to interpret everything whatsoever he hears about his neighbor in the better part. For our Savior says in the holy Gospel: Do not judge, and you will not be judged. And again: With whatever measure you have measured, it shall be measured back to you. The apostle also says: Do not judge before the time, until the Lord comes, who will also illuminate the hidden things of darkness and manifest the counsels of hearts. Who are you, who judge another’s servant? To his own lord he stands or falls, not to you."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0011","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0011"},"text":"The eleventh mark of holy humility is that he despises no man in his heart on account of any excesses whatsoever, but sets all before himself by merit of sanctity. He also considers all who publicly offend to be better than himself, and therefore condemns no one. He always considers in his heart with himself what evil he himself has done; but he humbly weighs the good deeds of others as outweighing his own. Therefore he spurns no one, disparages no one, contemns no one, since he desires all to be saved in the Lord."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0122-0012","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122:p-0012","kind":"paragraph","language":"en","segment":122,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","sequence":12,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-122","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0122-0012"},"text":"The twelfth perfect sign of true humility is that he does not desire to be praised by men, but whenever he is commended by someone, he blushes, groaning with sorrow of mind. But when the praises of others are recited in the con..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0001","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0001"},"text":"What are the signs of true humility."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0002","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0002"},"text":"has placed [it] in Jesus: he despises all the glory of this life. The thirteenth sign of true humility is not only to despise praises and favors in the truth of the mind, but also prudently to avoid those by whom he sees that he is praised. Those who are truly humble flee their praisers, and whenever they are praised, making no reply, they fall silent. The esteem of a great reputation is burdensome to the humble man, and the more he is proclaimed by men, the more he is confounded within himself. For true humility advances when it is reviled; when praised, it incurs danger."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0003","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0003"},"text":"The fourteenth perfect sign of monastic humility: in rebukes and disparagements, if he suffers any, he conceives spiritual joy, and a great increase of divine love. When wronged he is pierced with compunction, and is all the more strongly stirred to contempt of the world. Whenever he is reproved insultingly by someone, if he is humble, he judges himself justly corrected. For he does not consider his own innocence in the charge, but humbly and compunctiously weighs that he has gravely offended God in other things."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0004","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0004"},"text":"The fifteenth sign of perfect humility: he never kicks back against one who corrects him, but preserves silence in all tranquility of soul. He is not accustomed to rebuke to his face, nor word for word, even the faults very well known in his reprover, but, as if mute, to keep silence about everything."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0005","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0005"},"text":"The sixteenth sign of profound humility: he despises all the consolations of the world and seeks no friendships of mortals. For true humility, which is taken up for love of Christ, delights nowhere except in Christ alone. But he cannot abide in the love of Christ unless he has learned to deny both his own will and the world with all its disordered pleasures. Thus the Lord says in the holy Gospel: If anyone comes to me and does not hate his father and mother and wife and children and brothers and sisters, and even his own soul, he cannot be my disciple."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0006","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0006"},"text":"The seventeenth sign of humility: he does not divide himself among many things; he does not greatly seek the assistance and benefits of men, but remains humbly in his own moderation or even extremity. For benefits received from men he is not accustomed to applaud much, but to show himself grateful in few and simple words. The little gifts of the weak loosen minds, and often render the unwary useless and superfluous in speech. But the mind that is truly humble does not delight in the conversations of worldly men, because they often impede the purpose of purity. The love of Christ does not love publicity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0007","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0007"},"text":"The eighteenth sign of humility: from the heart he has compassion for all who suffer for the love of Christ, and he most patiently tolerates the defects and weaknesses of others, and prays for the amendment of sinners. For true humility shows to the weak who sin the inward feelings of piety and compassion; but false and simulated humility, because it is truly pride, swells against the frail with hard and undiscerning severity, and becomes the cause of danger to many when, in correcting, it exceeds the norm of the charity of God. But he who is truly humble always fears to exceed the due measure of correction, and therefore is inclined more to mercy than to excessive severity."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0008:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0123-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0008","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0008"},"text":"The nineteenth sign of true humility: the mind perseveres free from all envy, and favors all men and prays for them. By divine judgment, [unclear] of God favors all, and rejoices together in the perfections of others. He judges no one unworthy of God's benefits; he thinks all better than himself. He regards all as his foremost ones, because he loves all as himself."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0009","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0009"},"text":"The twentieth sign of perfect humility: with bitterness of heart he recalls to memory the multitude of his sins, and therefore considers himself unworthy of every benefit and grace of God. Hence, seeking the depth of humility, he imitates the publican of the Gospel, who, having the memory of his offenses, did not wish even to lift his eyes to heaven. For the monk who is truly humble for the love of Christ always bears in his heart the holy sadness of compunction and repentance for the evils that he has done."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0010","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0010"},"text":"The twenty-first sign of cenobitic humility: he trusts the judgment of others more than his own, and for Christ's sake totally subjects his own will to another's command. When we attend to the signs of monastic humility, we perceive today few observers of it, though we see many monks professing it. O times, O morals, in which we all promise humility, and very few of us truly take care to keep inviolate what has been promised."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0123-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123:p-0011","kind":"paragraph","language":"en","segment":123,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-123","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0123-0011"},"text":"The twenty-second sign of cenobitic humility: he will abominate and despise beautiful, new, costly garments, and all garments cast off by others to have and"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0124-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0001","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0001"},"text":"Sermon VI. Fol. LXV."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0002:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0124-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0002","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0002"},"text":"He longs to put on [unclear]: he gladly uses cheaper garments, and takes very great delight in those things which others despise. Fine garments, beautifully arranged, do not befit a monk, but the very cheapest, with which the body may be protected only from the injury of harsh weather. For all fastidiousness is forbidden to cloistered men, since by reason of their profession made before God they are bound to contempt of the world. Humility flees lofty things; it seeks the things that are humble."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0124-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0003","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0003"},"text":"The twenty-third sign of the humility of the monastery shows a monk servile toward the brethren and voluntarily devoted to acts of service, and ready for everything whatsoever he may be ordered to do. For true humility obeys even inferiors with a most ready will, and is never indignant against the one who commands. As much as he can, he desires to serve all for love of Christ, since he faithfully loves God with his whole heart. For whatever service he has bestowed upon the brethren, he firmly believes that it has all been shown to Christ."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0124-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0004","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0004"},"text":"The twenty-fourth sign of humility a monk then attains in truth, when, for love of God, he delights to take care of the meaner offices in the monastery, which the rest despise. We have read that many have ascended this degree of true humility, and we do not doubt that they are of great merit before God. For the Lord says in the holy Gospel: Everyone who humbles himself shall be exalted; for God resists the proud, but gives grace to the humble. The humble monk imitates Christ; the proud one, the devil."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0124-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0005","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0005"},"text":"The twenty-fifth sign of monastic humility is, in an assembly of any people whatsoever, always to seek the lower place for sitting, and to prefer oneself neither to an equal nor to an inferior. It is not for monks proudly to contend over preeminence of place, nor does it befit a soldier of Christ to wish to surpass others in honor. For the true monk who loves humility, content with every lowest position, desires to excel no one."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0124-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0006","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0006"},"text":"The twenty-sixth indication of humility most especially suits him who, though he is learned and educated, because of the lowly humbling of himself, hides all learning and knowledge. For the monk who is truly humble is always found readier to listen than to speak. For the divine priest Jerome says: A monk has the office not of teaching but of lamenting, that he may either mourn himself or the world, and await the Lord's coming in fear. The arrogance of monks is hateful both to God and to men, and is always liable to sin."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0124-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0007","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0007"},"text":"The twenty-seventh sign of humility is perfectly attained by him who, for love of regular discipline, delights more in being silent than in speaking. The humble lover of Christ loves silence, and, lest he offend in speech, is accustomed to say very little. Humility is rarely found among the talkative; and he who is swift to speak casts down his own soul. A talkative and garrulous monk is not without pride, and he who is foolish multiplies words. Whoever desires in spiritual combat to overcome his adversary through humility must not refuse to restrain his tongue from much speaking and from every idle word. It is written in the book of Proverbs that in much speaking sin will not be lacking."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0008:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0124-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0008","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0008"},"text":"Whoever has attained the twenty-eighth sign of perfect humility will avoid laughter and all [unclear] gestures of those guffawing. Weeping, not laughter, most befits a monk, since he is dead to all the frivolities of the world. For the wise man says: The fool raises his voice in laughter, but a wise man will scarcely laugh silently."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0124-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0009","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0009"},"text":"The twenty-ninth indication of perfect humility takes its beginning from the fear of the Lord; for whose honor, as much as he can, it flees and detests every sin. For a monk who does not fear to sin has not truly been humble. But the monk who follows Christ according to his powers in true humility is accustomed to flee every sin, and, as much as he can, to exercise himself in the pursuit of virtues. Humility confesses its sin; and as often as it has offended even in the smallest matters, it does not rest until it has amended all things through true penitence. He who is truly humble is also always found zealous for preserving purity of conscience. For the nourishment of humility is charity, which does not permit the one who has it to be idle."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0010:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0124-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124:p-0010","kind":"paragraph","language":"en","segment":124,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-124","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0124-0010"},"text":"The thirtieth sign of true humility shows a monk confirmed in the purpose of holiness, and makes him subject to all the brethren, even the younger. Whatever the shepherd commands, he obeys simply; he never debates the precepts of the elder; he does not ask the reason why he commands so. If impossible things are commanded, he is ready in spirit; for whatever is hard and arduous, he is prepared without contradiction. He is directed by the counsel of his shepherd; he believes him, trusts him, obeys him; he willingly is governed by his command. You have now heard, my dearest brothers, the thirty indications of true humility. O good God, where are the works? Which of us will boast that he has true humility, so that in these signs he suffers no defect? [unclear] shame are they"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0125-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125:p-0001","kind":"paragraph","language":"en","segment":125,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-125","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0125-0001"},"text":"On the arduous way that leads to life."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0125-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125:p-0002","kind":"paragraph","language":"en","segment":125,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-125","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0125-0002"},"text":"our times, in which the charity of many has grown cold; the integrity of holy religion has perished; the devotion of almost all has breathed its last. Our monks seek holiness without the merit of virtues; they wish to have merit without the exercise of labor; for that reason a saint is not found today in the monastery. The fervor of holy compunction in very many is either rare or lukewarm, because where one lives for flesh and blood, the fervor of inward charity is not possessed. It is not enough for you, O monk who glory in observance, to have nothing of your own, not to touch a woman, to reside in the monastery under obedience to the shepherd, not to eat meat, and in the other things that are external matters of regular discipline, for the acquisition of which all other things have chiefly been instituted. Therefore without the charity of God all things profit you nothing, because it alone and uniquely is what distinguishes between good and evil works. O monk, monk, whoever you are who live lukewarmly in the monastery without the fervor of charity, do you think that the outward apparatus of discipline can make you safe? Charity is what sanctifies the one who has it; charity commends the other virtues and all good works to God. Have charity, and all the works of piety that you do will be pleasing to God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0125-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125:p-0003","kind":"paragraph","language":"en","segment":125,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-125","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0125-0003"},"text":"On the arduous way that leads to life."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0125-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125:p-0004","kind":"paragraph","language":"en","segment":125,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-125","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0125-0004"},"text":"Sermon IV."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125:p-0005:annotation-002"],"chapter_id":"ch-121","html_id":"p-en-0125-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125:p-0005","kind":"paragraph","language":"en","segment":125,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-125","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0125-0005"},"text":"You have heard, most dear brothers, our Lord Jesus Christ saying in today’s reading in the holy Gospel: “How narrow is the gate and strait the way that leads to life, and few are those who find it.” Is not Christ himself the way, who had said, “I am the way, the truth, and the life”? But how does he now call it strait in the Gospel, when he himself is the one who had said: “Take my yoke upon you and learn from me, because I am meek and humble of heart. For my yoke is sweet, and my burden light”? What else is the yoke of Christ but the strait and narrow way to the kingdom of God? How then is it also narrow? Let your charity hear. The yoke of the Lord Jesus is sweet to the good, hard and unbearable to the reprobate. The way of Christ to life is broad and pleasant to those trained in humble charity, but narrow and bitter to the proud. Nothing is so hard, nothing so terrible, nothing so arduous, that it is not easy and pleasant to one who loves God. Again, nothing is so light, nothing so easy, nothing so small, that it is not heavy and burdensome to an evil will. Therefore the Lord said: “Learn from me, because I am meek and humble of heart.” If you wish to carry my yoke upon you, first learn the meekness and humility of my heart, because unless you are meek and humble, you will by no means be able to carry my burden, as though it were a heavy weight and an unbearable load. I am a humble way; I do not contain the proud. I am a narrow gate; I do not admit the swollen with pride. Unless you despise in spirit all things that are worldly, unless [unclear] the pleasures of the flesh with necessary diligence, as [unclear] burdened with sins, you cannot enter the kingdom through me. I am a humble and meek way, and I receive the humble; I am a strait door, and I admit the poor in spirit and the clean of heart."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0125-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125:p-0006","kind":"paragraph","language":"en","segment":125,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-125","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0125-0006"},"text":"Brothers, we are hastening to eternal life by the narrow way of truth; it is necessary that we procure in time all things that are necessary for so arduous a journey. There are, moreover, four things especially necessary for travelers; without them the journey is dangerous, and the goal is rarely reached."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0125-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125:p-0007","kind":"paragraph","language":"en","segment":125,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-125","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0125-0007"},"text":"The first thing that we say is necessary for travelers we believe to be knowledge of the roads. For one who strives to walk far through trackless places without knowledge of the roads is sometimes entangled in dangerous errors. Therefore let the prudent traveler either first learn the road, or take to himself a skilled companion for the journey, lest he either fall into the hands of robbers or depart from the straight path of the journey. Therefore, since we desire to return to the fatherland of the heavenly kingdom by a very narrow way known to few, it is necessary that we have as guide and companion of the journey Jesus Christ himself, who named himself the way and the truth. Outside Christ there is no true knowledge; he who neglects to have Christ as the companion of his journey runs in vain and without fruit. Therefore let us learn the way of life, most dear brothers, without knowledge of which no one reaches the fatherland, no one will come to eternal life. Let us firmly believe our Lord Jesus Christ, the one mediator of God and human beings, true God and human being, outside faith in whom no one will be saved, however innocently he may seem to live. For he himself says in the holy Gospel: “He who believes in the only-begotten Son of God has eternal life in"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0126-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126:p-0001","kind":"paragraph","language":"en","segment":126,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-126","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0126-0001"},"text":"Sermon III. fol. LXVI"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0126-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126:p-0002","kind":"paragraph","language":"en","segment":126,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-126","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0126-0002"},"text":"abiding in himself. But he who does not believe in the Son: the wrath of God remains upon him. What does it mean that wrath remains upon him, except that the first, original sin is not removed from him? For after the institution of the New Testament, original sin is removed from those who believe in him through faith in Christ alone. Circumcision was given to the fathers as a sign of future salvation; nevertheless none of them could enter the kingdom of heaven before Christ the Savior rose from the dead. Therefore outside faith in Christ there is no salvation, since, as he himself said, he who has not believed has already been judged and will be condemned. Let us remain in Christ through faith and love, because he himself is the way of salvation; he is truth without error; he is life without death. If we have the Lord Jesus as the guide of our journey, we walk confidently."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0126-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126:p-0003","kind":"paragraph","language":"en","segment":126,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-126","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0126-0003"},"text":"Secondly, it is necessary for travelers to pass through the lands of their journey without injury to anyone, because if they commit either theft or robbery, or any other similar sin against the commonwealth, in the end they would come to be punished by penalty and would not reach the intended destination of their journey. But we, brothers, placed on the road by which we are making our way to the homeland of the heavenly kingdom, must take the greatest care that we commit nothing, in word, deed, or thought, contrary to the justice of God, but that we render to each one his own right and due: to God first of all piety, worship, and charity; to our neighbor love; to ourselves the holiness of perfect purity. For indeed, if we live otherwise than Christ taught, we do not remain on the straight road of salvation that leads to the kingdom. We shall remain on the road if we keep the commandments of God; we shall walk in truth if we love the Lord our God himself with the whole strength of the mind; we shall come to life if, turning away from evil, we continually persevere in the practice of good."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0126-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126:p-0004","kind":"paragraph","language":"en","segment":126,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-126","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0126-0004"},"text":"Thirdly, it is necessary to have provision for the journey, because if one reckons the journey within himself, he prepares travel-money and expenses according as necessity requires. A journey both great and arduous remains for us; we must prepare expenses for many years, lest we fail on this road by which we are going. The provision for this journey of ours to the supercelestial homeland is not gold, not silver, not the deceitful riches of the world, but faith in Christ and love of God. Holy virtues are unfailing provision for the soul toward the kingdom of heaven; strengthened by them, it walks the road of God in cheerfulness. The soul faithful to Christ and accompanied by holy virtues cheerfully completes the arduous road of this long pilgrimage. To love God above all things, to exercise oneself constantly in good works, to keep conscience in all purity, to do injury to no one: this provides true provision for the soul toward the everlasting homeland in heaven."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0126-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126:p-0005","kind":"paragraph","language":"en","segment":126,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-126","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0126-0005"},"text":"Fourthly, it is considered necessary for travelers that, before they arrive at the end of the journey they have begun, they not forget their purpose. For he must be called a foolish traveler who is called back from his journey by the games of children and forgets where he was tending to go. And we, dearest brothers, who have taken up the road of monastic religion, must always think of our end, because every day death hastens on, even when we do not notice, and presents both the unprepared and the prepared alike for judgment. Meanwhile let us do good while we may, as much as we can, and let us not delay to be converted to the Lord with our whole heart. Christ is the way through which we go to the kingdom of God; Christ is the truth in which, remaining, we do not err; Christ is the life for which we hope. Hear, brothers, what he himself says in the holy Gospel: Whoever wishes to come after me, let him deny himself, and take up his cross, and follow me. This is the way that you have entered from the beginning of your monastic profession; if you wish to proceed along it rightly and laudably, you will have to love Christ above all things, living purely in observance of the Rule. It is yours, brothers, to love nothing in this world and to chastise the flesh for love of God. It belongs to monks to despise all delights and pleasures of the present life and to desire nothing except the everlasting feasts. The faithful minister of Christ follows his Lord, and where Christ is, there also his minister will be. Therefore whoever among you, as a lover of his own salvation, desires to come after Christ to the kingdom of heaven, whoever wishes to guard and preserve to the end those things that he promised on entering religion, let him keep these things also."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0126-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126:p-0006","kind":"paragraph","language":"en","segment":126,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-126","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0126-0006"},"text":"First of all, as far as he is able, let the monk learn through faith and devotion, while in sincerity of"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0127-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0001","kind":"paragraph","language":"en","segment":127,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-127","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0127-0001"},"text":"On the arduous way that leads to life."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0002:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0127-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0002","kind":"paragraph","language":"en","segment":127,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-127","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0127-0002"},"text":"[unclear] to know, and at all times to occupy himself piously and soberly in the holy Scriptures. And whatever holy Church, the mother of the faithful, has decreed either to be believed or to be observed, let him believe and keep faithfully and firmly, and let him in no way depart from her determination. For all who once remained outside the ark the flood destroyed; Noah alone, with those who were in the ark, escaped safe. The ark furnished a figure of the Church, and the thing done prefigured a mystery. Hence there is no salvation for human beings outside the Church, which our Lord Jesus Christ built upon the firmest rock. Every unbeliever is not in the Church, and therefore will necessarily perish, just as those once did who were not in the ark. For all who do not believe in the Lord and Savior of the world, Jesus Christ, Jews, pagans, Gentiles, Saracens, and heretics and schismatics who have withdrawn themselves from the unity of the Catholic Church, are placed outside the ark of salvation; and if they persevere in error, without doubt they are to be damned forever with the demons."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0003:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0127-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0003","kind":"paragraph","language":"en","segment":127,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-127","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0127-0003"},"text":"Since, therefore, faith is the foundation of salvation, without which it is impossible to please God, the monk must know what he ought to believe, and [unclear]. It is most shameful for a monk not to know the rules of the Christian faith, and to be utterly ignorant of what he is bound to believe for salvation. We do not say that by curious argumentation you ought to examine the things proposed to you for belief, since, as holy Pope Gregory says, faith has no merit where human reason provides proof. But this we advise: that the monk ought to be diligent in the divine Scriptures, so that he may know what holy mother Church commands to be believed, and may be able to guard against all errors contrary to the faith. Therefore let every monk, a soldier of Jesus Christ, be firm and steadfast in the Catholic faith; let him be sober and diligent in the Scriptures and constant in good works."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0127-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0004","kind":"paragraph","language":"en","segment":127,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-127","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0127-0004"},"text":"The second thing which we believe necessary for a monk walking on the way of eternal salvation is that he should strive to know himself. For knowledge of oneself is the best of all forms of knowledge, and therefore rightly to be preferred to all the studies of mortals. Yet the beginning of this salutary knowledge is exceedingly difficult, because there are very few who do not love the world. For everyone who follows the world and loves the vanities that pass away cannot be a knower of himself. And nothing impedes a human being more from knowledge of himself than that human being himself. He who is fed on the pleasures of his flesh, who is lifted up into pride by the vain knowledge of this world, or by riches or honors, is not permitted to come to knowledge of himself. But to know many things and neglect oneself is not wisdom but rather madness. It belongs to the heap of a heavier damnation to learn many things and shamefully to be ignorant of oneself."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0127-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0005","kind":"paragraph","language":"en","segment":127,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-127","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0127-0005"},"text":"Let each of you therefore consider what he is, whence he is, and what he is going to be. A human being, certainly, is nothing through himself; whatever he is, he is from God and for God. What is a human being except a wayfarer and pilgrim of, as it were, one day upon the earth, who today is seen alive in the world, but in the morning, snatched away by death, is seen no more? All our life, every action, every day, every hour shows how nothing we are: we who by living die, by acting are corrupted, with time are extinguished and changed. O tearful race of human beings, unstable, wretched, and weak, how airy, blind, and vain I perceive you to be, when I make comparison from those who have preceded us to death to us who are present."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0127-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0006","kind":"paragraph","language":"en","segment":127,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-127","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0127-0006"},"text":"He spoke truly who compared you to the leaf of a tree. The wind, snatching it from the tree, casts it to the ground; in its place another new one afterward grows up, subject to a like fall. But what has fallen to the ground is dissolved in the ground, and thereafter never returns to the tree. Hence a certain sage of the Greeks says: “As is the race of leaves, so too is the race of men.” The race of man is very like the race of leaves, because it grows green for a time and is dissolved in the earth; neither does the leaf return to the tree nor the human being to life."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0007:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0007:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0007:annotation-003"],"chapter_id":"ch-121","html_id":"p-en-0127-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127:p-0007","kind":"paragraph","language":"en","segment":127,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-127","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0127-0007"},"text":"There now follows the third thing which I think very necessary for a monk walking in the way of God: [unclear] the human being who [unclear] himself a wayfarer of this [unclear], not of exaltation and pride, but of much and continual humility, since we are earth and a certain compacting of dust, and after a few days are to return again into dust. But because true humility belongs to few, for that reason the way of salvation is called narrow and is found by few. By humility one comes to the kingdom, as the Lord says in the holy Gospel: everyone who humbles himself for God’s sake will be exalted, and he who exalts himself will be humbled."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0001","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0001"},"text":"Sermon III."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0002","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0002"},"text":"F. LXVII"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0003:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0003:annotation-002"],"chapter_id":"ch-121","html_id":"p-en-0128-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0003","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0003"},"text":"[unclear]. Fourth, for the monk journeying to heaven it is necessary [unclear]: that he make himself a stranger to every sin, because no one is admitted into the kingdom of God unless the highest purity of conscience commends him."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0004:annotation-002"],"chapter_id":"ch-121","html_id":"p-en-0128-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0004","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0004"},"text":"A conscience adorned with holy virtues and good works is [unclear]: it opens heaven for those [unclear]; therefore it despises the world out of love."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0005:annotation-002"],"chapter_id":"ch-121","html_id":"p-en-0128-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0005","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0005"},"text":"Hence Peter, Christ’s [unclear] and crucified [unclear], chief apostle, says in his second epistle: “But you, bringing all care to bear, supply virtue in your faith; and in virtue, knowledge; and in knowledge, abstinence; and in abstinence, patience; and in patience, piety; and in piety, love of brotherhood; and in love of brotherhood, charity. For if these things are known to be present in you and abound, they will not leave you empty or without fruit in the knowledge of our God Jesus Christ.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0006:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0006:annotation-002"],"chapter_id":"ch-121","html_id":"p-en-0128-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0006","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0006"},"text":"One virtue stands as a foundation, as witness [unclear], and as the way of good things; and, having shaken off other things from the flesh, it says [unclear], and carries us not into the fabulous Elysian fields of the poets, but into the angelic choirs: namely Christian faith, truly adorned with charity, which flees every sin."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0007:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0128-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0007","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0007"},"text":"Fifth, the journey of the traveler to the heavenly kingdom is arduous: he undertakes it so that, by keeping the will of God, he may follow it in all things. Whatever is said or done, he examines the few things carefully, whether it accords with anyone [unclear] and with the ordinances of the Church. But if it is found to be contrary either to God or to the Church, let him flee it at once, lest he fall into sin."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0008:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0008:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0008:annotation-003"],"chapter_id":"ch-121","html_id":"p-en-0128-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0008","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0008"},"text":"It belongs to a wise man [unclear] to examine all things [unclear] by the counsels of prudence, and to think carefully before he acts. But he who wishes to be [unclear] and secure on this road should imitate, in life and conduct, according to virtue, our God Jesus Christ, who is for all things in eternal life."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0009","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0009"},"text":"Sixth, what we judge necessary for our traveler is that he diligently love the saving study of the Scriptures. Let him not be curious in reading, nor given over to vain studies, but simple, pure, and upright in mind."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0010:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0010:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0010:annotation-003"],"chapter_id":"ch-121","html_id":"p-en-0128-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0010","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0010"},"text":"It does not befit a monk to cling to the writings of the Gentiles, nor to apply himself to the fables and foul studies of the poets. He who pursues vain things now, what will belong to wisdom? [unclear], because curious [unclear] quickly [unclear] and into sin. A monk must always flee every reading of vain superstitions; because it does not yield nor conduce to the divine knowledge of the Scriptures. Our traveler must abstain from it at all times."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0011","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0011"},"text":"Seventh, we judge it very necessary for our traveler that he prudently direct his senses and thoughts, and guard them from every disordered desire."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0012:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0012:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0012:annotation-003"],"chapter_id":"ch-121","html_id":"p-en-0128-0012","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0012","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":12,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0012"},"text":"Our stubborn little ass must be restrained by the bridle of discipline [unclear]; the thorn of sin [unclear] into weakness. Whoever always thinks that he is walking in the sight of him who sees all things preserves his conscience pure and [unclear] with the greatest diligence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0013","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0013","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":13,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0013"},"text":"He is always watchful in the fear of God; always, out of love for the heavenly homeland, he chastises his little body with fasting and abstinence. The monk who recognizes that he is a pilgrim and stranger in this world never forgets the heavenly homeland, since he sees nothing on the way of the present life in which the soul should take delight."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0014:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0128-0014","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0014","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":14,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0014"},"text":"The eternal traveler [unclear] considers no spectacles of the road; nothing among passing things delights him in his pilgrimage, but at every time he sighs for the end of the journey. He always thinks sweetly of the homeland; he bears heavily that his pilgrimage is prolonged or delayed, and therefore he desires to have nothing in this world except the Lord Jesus, into whose sight he hastens diligently to appear."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0015","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0015","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":15,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0015"},"text":"Eighth, necessary for our traveler is the tireless exercise of the love of God."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0016","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0016","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":16,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0016"},"text":"For no one will be able to come to the heavenly homeland who departs, he says, from the path of charity. The charity of God is the way to God; if anyone has neglected it, burning within himself even briefly, he has strayed miserably from the true road of the heavenly homeland."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0017:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0017:annotation-002"],"chapter_id":"ch-121","html_id":"p-en-0128-0017","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0017","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":17,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0017"},"text":"For in Scripture charity is this: that he who remains in charity remains in God, and God in him. But he who is not in charity is already [unclear], because he has withdrawn from the way of salvation; and walking in the darkness of sins, he will never [unclear] to the kingdom."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0018","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0018","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":18,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0018"},"text":"How sin is to be fled."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0019","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0019","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":19,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0019"},"text":"Sermon V."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0128-0020","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0020","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":20,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0020"},"text":"You have heard, my dearest brothers, all that Saint John the Apostle says about sins. Whoever commits sin is of the devil, because from the beginning the devil sins."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0021:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0021:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0021:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0021:annotation-004","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0021:annotation-005"],"chapter_id":"ch-121","html_id":"p-en-0128-0021","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0021","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":21,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0021"},"text":"[unclear] and a judgment by no means to be feared [unclear]. If all who commit sin are of the devil, because in many things we all offend, then [unclear] we shall find all [unclear] from sin in many [unclear]. He says nonetheless, consequently: “Everyone who is born of God does not commit sin, because his seed remains in him, and he cannot sin, because he is born of God.”"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0022:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0022:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0022:annotation-003"],"chapter_id":"ch-121","html_id":"p-en-0128-0022","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128:p-0022","kind":"paragraph","language":"en","segment":128,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","sequence":22,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-128","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0128-0022"},"text":"Yet he had said beforehand: [unclear] “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” What, then, does this very contradiction mean? That no one is a son of God without sin, doing what is born of God? There is no [unclear] statement here. For [unclear] we believe that no one is without sin, because no one is without the law of sin; but he who is born of God does not commit sin, because in the law of the mind, that is, in charity, he definitely does not commit sin. For charity"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0129-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129:p-0001","kind":"paragraph","language":"en","segment":129,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-129","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0129-0001"},"text":"How Sin Is to Be Fled"},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129:p-0002:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0129-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129:p-0002","kind":"paragraph","language":"en","segment":129,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-129","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0129-0002"},"text":"the multitude of sins; without it there is no good work, and it alone is able to blot out every sin. [Unclear], Saint Augustine says: “No holy and just man is without sin; nor for this reason does he cease to be just or holy, if he holds fast to holiness with affection. But those sins of the just are not to be considered mortal or enormous, but small and venial, without which a man scarcely lives this present life. For every sin is mortal when committed by a just man, if he must retain the name of justice. For mortal sin separates a man from God, kills the soul, and condemns it eternally with the demons.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0129-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129:p-0003","kind":"paragraph","language":"en","segment":129,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-129","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0129-0003"},"text":"By God’s grace we can beware of this deadly kind of mortal sin, and by uprightness of free will we ought carefully to do so. For this reason we have become monks: so that, living most cautiously under the rule of salutary obedience, we may not fall into the pit of mortal sin. Therefore the monk must always keep watch in good works, so that he may live free from mortal crime. Whoever feels his flesh troublesome and contrary to him in the way of God must, by remembrance of punishments, make it subject to the spirit, and, as it were, obedient through fear."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0129-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129:p-0004","kind":"paragraph","language":"en","segment":129,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-129","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0129-0004"},"text":"Therefore, first of all, let the monk who is a lover of his own salvation always attentively consider the deceptive condition and deception of this world, and ponder how quickly every delight of the flesh passes away. Who will be able to draw his soul back from sins? He who has also diligently considered the very brief pleasure of the flesh and the punishment due to sinners. For the world passes away, and its concupiscence together with it. All who live pass away by dying, and no one is permitted to remain long in this life."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0129-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129:p-0005","kind":"paragraph","language":"en","segment":129,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-129","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0129-0005"},"text":"For what is the world except a great, deep, and vast sea, in which there are as many creeping things of evils as there are evil desires of men ordered toward the good? O world, deceitful deceiver and unclean one, who foully deceives those who cling to you; all who follow you, you plunge into the depth of hell. How happy are those who despise you for love of Christ, and, making a useful separation from your vanities, depart from you in time. Whatever we discern in the world is vain, and every lover of the world is made vain and will shortly decay."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0129-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129:p-0006","kind":"paragraph","language":"en","segment":129,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-129","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0129-0006"},"text":"Think that you will soon die, for nothing draws men back from sin as frequent and intent meditation on death does. For Scripture says: “Dwell upon your last things, and forever you will not sin.” The necessity of dying, when pondered, shakes the mind with fear and restrains it from vice."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0129-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129:p-0007","kind":"paragraph","language":"en","segment":129,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-129","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0129-0007"},"text":"The second thing that persuades one to flee sin is fear of the future judgment, in which all men must be presented. No one can escape this dreadful judgment, and it is necessary"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0130-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130:p-0001","kind":"paragraph","language":"en","segment":130,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-130","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0130-0001"},"text":"Sermon V. Folio LXVIII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0130-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130:p-0002","kind":"paragraph","language":"en","segment":130,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-130","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0130-0002"},"text":"What shall we wretches say on that day, or where shall we stand before the stern judge, if, as the blessed apostle Peter says, the righteous man will scarcely be saved? If Jerome, a righteous and most holy man, feared the judgment to come, O good God, where will Trithemius, an unhappy sinner, appear? If the righteous man fears, where will the sinner stand? For what shall we say? Or what shall we answer, when we are gravely accused on every side? All the elements will stand against us as testimony; earth together with heaven will accuse us; and even if all things were silent, each person’s own conscience will be weighty. He who knows all things is ignorant of nothing, since there all things will be manifest to the one judging. There will be present the evils we have done, gravely accusing us; around and about us will be present, as testimony against us, countless demons; we shall see a dreadful chaos open beneath us; above us we shall behold the judge enraged; and from every side the utmost danger will threaten us."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0130-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130:p-0003","kind":"paragraph","language":"en","segment":130,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-130","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0130-0003"},"text":"These dangers of the future examination, my brothers, always turn over in the memory of your heart, and consider diligently how dreadful it is to fall under the future sentence of the judge. In that terrible hour pure hearts will be worth more than the clever words of rhetoricians; a clean conscience will profit a man more than all the money in the world, since he who is to judge all things is not deceived, nor indeed changed by payment or prayers. O what incredible horror will invade all the impious when they are to hear the fearsome sentence: “Go, accursed ones, into the eternal fire, which has been prepared for the devil and his angels.” O the deepest sorrow of all evils, the most profound sadness of all sorrows: to be divided from the company of the saints and to be tormented with demons forever."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130:p-0004:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0130-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130:p-0004","kind":"paragraph","language":"en","segment":130,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-130","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0130-0004"},"text":"Truly the day of judgment is dreadful and to be feared by all, because it is exceedingly bitter, where the gnawing worm of conscience does not die, where one once condemned to punishment is never freed. Therefore the monk who desires to obtain everlasting salvation should always keep himself, as far as he can, clean from every sin; and that voice, “Go, accursed ones, into the eternal fire,” should never depart from his memory. Hence the third thing which we judge greatly conducive to declining from sin is diligently to ponder the bitterness of the penalties of eternal damnation. For no temptation of carnal pleasure is so [unclear] that it will not at once fail, conquered, if the tempted person reflects with careful meditation on what the damned suffer in hell. What do the riches once possessed now profit the damned? What do past pleasures confer on the lustful placed in hell? What do the emptiest honors confer on the swollen with pride? What does power once widely held confer on the proud? Consider, brothers, what the damned now suffer in the lower regions, and, lest similar things befall you, persevere continually in good and holy works. If you fear hell, flee sin. For hell will harm nothing if a man remains in the faith of Christ, free from sins; nor will he burn in punishment who has not first burned here in guilt."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0130-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130:p-0005","kind":"paragraph","language":"en","segment":130,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-130","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0130-0005"},"text":"The place of hell is to be feared, in which there is no redemption; but whoever once enters there condemned will not afterward go out to salvation. The wretched cry out in torments, in anguish, placed in everlasting horror, saying: What now does our pride profit us? Riches, honors, dignities, lust, gluttony, and all past carnal pleasures: what do they now profit us, damned forever? Behold, all things have passed away like a shadow, and all have vanished like the brief dream of one night. But we have been assigned to eternal torments, in which we know most certainly that there is no redemption. In hell, as Augustine testifies, even if there will be the sting of repentance, there will nevertheless be no correction of will in the damned; iniquity will be blamed by them in such a way that the equity of justice can by no means be loved or desired by them."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0130-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130:p-0006","kind":"paragraph","language":"en","segment":130,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-130","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0130-0006"},"text":"There then the devouring flame of hell burns those whom carnal delight now defiles; and each person is burned so much the more in torments as here in the flesh he takes greater delight against God. In the lower regions, as Gregory bears witness, there will be intolerable cold, inextinguishable fire, the immortal worm of conscience, intolerable stench, palpable darkness, inestimable pains, scourges striking without interruption, the dreadful sight of demons, the confusion of crimes committed, and despair of all good things. But of all the punishments in hell, this is to be judged by far the gravest: that there the damned are deprived forever of the vision of eternal light. Here the most blessed bishop John Chrysostom says: Gehenna is more intolerable, and all men shrink from it. For who does not know that that punishment of hell is very horrible? Yet if anyone should posit a thousand, indeed ten thousand Gehennas, all that he says is nothing compared with this: the soul hated by Christ, driven away from the glory of the saints, and hearing that terrible voice from the mouth of the judge of all: “Depart from me, workers of iniquity, for I do not know you,” and “Go, accursed ones, into the eternal fire which has been prepared for you and the devil,”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0131-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0001","kind":"paragraph","language":"en","segment":131,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-131","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0131-0001"},"text":"How sin is to be fled."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0002:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0131-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0002","kind":"paragraph","language":"en","segment":131,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-131","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0131-0002"},"text":"[Unclear], a voice by far the most terrible of all terrible things: O sentence to be feared, and exceedingly horrible to all mortals, to be hated by Christ for one’s deserts, reproached by the judge, separated from the fellowship of glory, and no longer to retain any hope of recovery."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0131-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0003","kind":"paragraph","language":"en","segment":131,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-131","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0131-0003"},"text":"Consider now, brothers, the punishments of the wicked that will most certainly come, and compare whatever pains of this life, whatever torments of the passing age, and all imaginable tortures of this world, with those eternal punishments of the damned, and they will be as nothing compared with something, imagination compared with truth, sleep compared with waking. You will easily overcome the temptations of the flesh and the law of sin, if you continually keep the thought of these things in your memory."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0131-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0004","kind":"paragraph","language":"en","segment":131,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-131","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0131-0004"},"text":"O eternity, what an inconceivable time; an age without end; a world without time. Blessed is he who now foresees in time how, after this very brief life, he may fare well in eternity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0131-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0005","kind":"paragraph","language":"en","segment":131,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-131","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0131-0005"},"text":"The fourth thing that can draw a person back from sin is to keep continually in the heart the memory of future and everlasting happiness. Truly the sufferings of this present time are not worthy to be compared with the glory to come, which shall be revealed in the saints, where there will be no discord, no dissonance at all, but the highest peace of all and the everlasting concord of rejoicing saints."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0131-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0006","kind":"paragraph","language":"en","segment":131,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-131","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0131-0006"},"text":"In the blessedness of the holy ones in heaven there is true joy without sadness, peace without discord, goodness without malice, gladness without end, light without darkness, everlasting life without pain. There is sweetness without bitterness, rest without labor, praise without blame, love without vice, brightness without rust, satisfaction without disgust. Eternity remains without weariness; goodness abounds without defect; happiness continues without misery. For where God is all in all, perfect and full joy will be present for all. There the soul, or holy mind, is joined through love to its beginning; the intellect is perfectly illumined for contemplation of the highest good; from these two the enjoyment of eternal happiness is poured into those who exult. To know and love God in the kingdom of eternity is to possess, by enjoying it, the very glory of happiness. For to this end was man created: that he should understand that God his creator is the highest good; by understanding, love him above all things; and by loving, enjoy and possess him forever. This is the end of monastic institution; this is the destination of the Christian faith: that God, whom we now know through faith and love with our whole heart through works of charity, we may then in life perfectly understand and have as the perpetual object of our enjoyment."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0131-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0007","kind":"paragraph","language":"en","segment":131,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-131","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0131-0007"},"text":"For the attainment of this everlasting happiness, dearest brothers, all good things must be done, even with the greatest labor; all adversities must be endured most patiently, because the very brief exercise of virtue brings us an eternal reward. Hear what on this matter the most holy bishop John says: “If every day,” he says, “we had to endure torments, if indeed we had to suffer Gehenna itself for a short time, so that we might see Christ reigning in eternal glory and be joined forever to the number of his saints, there would not be equal reason for all the sadness that can befall us, in order that we might deserve to possess the glory of so great a good.” But one does not arrive at the highest good except through the greatest labors, because, as the Lord says in the holy Gospel, the kingdom of heaven suffers violence and the violent seize it."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0131-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0008","kind":"paragraph","language":"en","segment":131,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-131","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0131-0008"},"text":"The fifth thing that ought to draw a person back from sin is to consider the honorableness of the human condition, which, by the natural guidance of reason, detests vice and loves the good of virtue. Every person who lives according to the rule of reason is a lover of virtue; but he who, defiled in the dung of vices, chooses to wallow there lives like a beast, not like a man. But by you, my brothers, vices must especially be detested and virtues loved, since for this reason you have despised the world, that in the monastery you might lead a life alien to sins and adorned with holy virtues. Therefore virtues must be cultivated by you, not the images of virtues. I say cultivated not with incense, not with sacrifice, but with love and the purpose of a most upright will. For to cultivate virtues is nothing other than to understand them attentively and to keep them inviolate, for the love of God, even unto death. For as Lactantius says, this is the office of virtue: not to sin. And therefore there is no true virtue except that which, through faith in Christ, tends toward that end where there is the highest good of man, than which there can be no better. But he who does not love God is not virtuous, since charity is the sum of all virtues. Therefore if you love God with your whole heart above all things, you are truly virtuous. Virtue is the way of good things, which through faith and love of Jesus Christ arrives at the kingdom. He who truly loves God does not sin, out of love of virtue."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0131-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131:p-0009","kind":"paragraph","language":"en","segment":131,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-131","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0131-0009"},"text":"Consider your dignity, my brothers, and flee sin, because everyone whom pride puffs up, whom lust defiles, whom the other plagues of the soul infect, does not live as a man, but is confounded in himself and proceeds into the perdition of eternal death. For the more each person falls into sin, the farther he withdraws from God and the more he is brought near to hell. But since all people naturally desire the good, it is most shameful to love sin, because every sinner abandons the good and turns himself to evil."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0132-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132:p-0001","kind":"paragraph","language":"en","segment":132,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-132","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0132-0001"},"text":"Sermon V."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0132-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132:p-0002","kind":"paragraph","language":"en","segment":132,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-132","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0132-0002"},"text":"Sixth, it strongly draws the mind back from sin if, by habit, it continues always occupied in meditation on the Lord’s Passion. For who will be able to devote his effort to the pleasures of the flesh, if he has considered Jesus Christ, the ruler of the world, hanging for him on the cross? The death of Christ freed the world from eternal death; whoever carries this benefit with him in memory will easily abstain from every crime of vices. Finally, if anyone has considered God, present to him in every place and knowing and understanding all things, with the whole attention of his mind, he will without doubt always abhor every sin. For God is everywhere for us, not only present, but truly inward and most present; no secret escapes him, nothing remains hidden from him, but everything lies open and manifest to him. He searches the hearts of all; he knows the most secret things of thoughts, since he alone has true knowledge of all things. For who among mortals would dare, without the greatest shame, in the presence of so great a majesty, which he believes sees all things, if he weighs who and how great is the one who sees?"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0132-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132:p-0003","kind":"paragraph","language":"en","segment":132,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-132","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0132-0003"},"text":"Therefore, whenever the disordered motions of the flesh disturb the soul, think of the Lord God, who is the avenger of evils, as present; recall to memory the bitterness of the Passion of Jesus Christ; devoutly implore the aid of heavenly grace. Harder than stone is the man whom these things, considered rather diligently, have not been able to recall from the intention of sinning."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0132-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132:p-0004","kind":"paragraph","language":"en","segment":132,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-132","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0132-0004"},"text":"The seventh thing that recalls the mind of a studious monk from the desire of sinning is that by continual reading he run through the passions of the holy martyrs. For indeed whoever rather often recalls to memory the invincible constancy of the holy martyrs of Christ cannot fail to become stronger and more robust in resisting sins. For this reason the brave deeds of the saints have been committed to writing: so that whenever we, weak as we are, read such things, we may rise up to imitation of those who have gone before. Do not look to those brothers who, with proud rashness, deny faith to the histories of the saints and think that the glorious things narrated about the most blessed friends of Christ are fables. For the virtues and good things that they do not find in themselves, they disdain to believe that the saints of God possessed. For there are many, and among them especially those who think themselves great because of their learning, who too rashly reject the histories of the holy fathers; and, since they themselves cannot enter upon the arduous path of virtue, they invent with windy talk that no one, or only rare persons, could have done so. Whatever arduous or great thing is read before them concerning the ways of life of the saints, they cry out that it is invented and fabulous; and, such as they themselves live, placed in the darkness of vices, they think that those whose histories they deride likewise passed their lives."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132:p-0005:annotation-001"],"chapter_id":"ch-121","html_id":"p-en-0132-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132:p-0005","kind":"paragraph","language":"en","segment":132,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-132","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0132-0005"},"text":"But [unclear] a prudent and devout monk is not moved by the sloth of the proud, since he understands well that a certain effective power of exhortation is present in the histories of the saints. For, to confess meanwhile what is true, I am moved more toward devotion of inward fervor by the way of life of one saint than by many elaborate sermons, because, as the most holy pope Leo says, examples are more powerful than words, and it is more to teach by deed than by voice. But just as not all things please all people, so not all things suit all people. We advise each person to read more frequently and more zealously that by the reading of which the mind is stirred to greater perfection."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0132-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132:p-0006","kind":"paragraph","language":"en","segment":132,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-132","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0132-0006"},"text":"The eighth thing that most strongly draws a man back from sin is charity, of which the holy apostle says: Charity is patient, is kind; it does not act perversely; it is not puffed up; it is not ambitious; it does not seek what is its own; it is not provoked; it does not think evil; it does not rejoice over iniquity, but rejoices together with the truth; it bears all things, believes all things, hopes all things, endures all things. Charity never falls away. He who loves God flees sin; but he who is the servant of crime certainly does not love God. The lover of God does not commit sin; and he who truly loves his Lord and always beholds him as present does not work iniquity. This is the highest and unchangeable good, for love of which sin is both to be fled and detested, since he who has deserved to sin only from fear of punishments does not ascend to the rewards of charity. For a servant does not sin from fear of blows, but a son withdraws from evil out of love for his parent, lest he offend his father’s mind."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-121","html_id":"p-en-0132-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132:p-0007","kind":"paragraph","language":"en","segment":132,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-132","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0132-0007"},"text":"Let us avoid sin, my brothers, and with as much purity of mind as we can let us live in the sight of the Lord, because just as deadly poison, when taken, kills the body, so sin kills the soul of the offender. Therefore the wise man admonishes us in Ecclesiasticus, saying: Flee sins as from the face of a serpent, because if you approach them, they will receive you. The teeth of a lion are the teeth of sin, killing the souls of men. Like a two-edged sword is the iniquity of man; for its wound there is no healing. In Ezekiel also it is said: The soul that has sinned"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0133-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133:p-0001","kind":"paragraph","language":"en","segment":133,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-133","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0133-0001"},"text":"How sin is to be fled."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133:p-0002:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133:p-0002:annotation-002"],"chapter_id":"ch-133","html_id":"p-en-0133-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133:p-0002","kind":"paragraph","language":"en","segment":133,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-133","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0133-0002"},"text":"[Whoever does this] imitates not God but the [unclear] of sin, the devil. Let us love God, and sin will not have dominion in us; let us love Christ, and we shall do nothing contrary to our salvation. Nothing is better, nothing stronger against sin, nothing safer than to love God, who first loved us and washed us from all sins in the blood of his only-begotten Son. For we are bound to God, and are obliged to love him with all the powers of the heart [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0133-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133:p-0003","kind":"paragraph","language":"en","segment":133,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-133","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0133-0003"},"text":"First, indeed, God is to be loved by us supremely for no other reason than for his own sake, who is the highest and only good; in him alone are rest and the soul’s salvation; without him there is no salvation, no rest, no blessedness, no happiness, either in heaven or on earth. For since God is the cause, maker, and beginning of all things, he alone is the object of the soul’s blessedness; to the everlasting enjoyment of him one attains by charity alone, and one comes to love of him by purity of mind alone. Therefore, since God is the one and highest good of the soul, he is to be loved by us for his own sake with all our powers. Outside God there is nothing good, nothing holy, nothing by which the soul can be gladdened forever. For God alone is the center of the soul’s blessedness."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0133-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133:p-0004","kind":"paragraph","language":"en","segment":133,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-133","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0133-0004"},"text":"Second, we are commanded to love the Lord our God, because he deigns to show himself to us as a most loving father. For thus he taught us to pray: “Our Father who art in heaven, hallowed be thy name.” Truly God is the father of us all: he created us all, nourishes, feeds, and preserves us in being, lest we perish. There has never been any father on earth so indulgent, who loved his only-begotten son with so great a charity as that with which God almighty, our father, loves, cherishes, directs, and follows us with loving-kindness. Therefore we are obliged to love him with a pure heart above all things, who gives us both being and living. For he himself is our father; and Adam, who was created first of all men, did not know us."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0133-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133:p-0005","kind":"paragraph","language":"en","segment":133,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-133","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0133-0005"},"text":"Third, we ought to love God above all things because of the likeness according to which man was made in the image of God, following his creator in his intellect by a certain likeness. But God is perfect intellect, infinite and everlasting; by participating in his goodness, our intellect is made blessed through grace in him who created all things. For although there is no comparison between God and man, nevertheless there is, in the rational soul itself, by the nobility of its created condition, a likeness to its beginning, of dignity not to be despised. For the prophet says: “I said, you are gods, and all of you sons of the Most High.” The Lord God also said in the beginning: “Let us make man to our image and likeness.” Great toward our race is the gracious condescension of divine mercy; it is fitting that we remember it at all times with a pure mind, in the observance of charity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0133-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133:p-0006","kind":"paragraph","language":"en","segment":133,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-133","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0133-0006"},"text":"Fourth, we ought to love our God above all things on account of his inestimable munificence, whom we acknowledge to have bestowed so many benefits on us though we did not deserve them. When we did not exist, he first established us in being by his goodness, and ordained us for a share in his glory, which will never end. Thus Scripture says concerning the nobility of man: “Thou hast made him a little less than the angels; with glory and honor thou hast crowned him, and hast set him over the works of thy hands.” Do you wish to know, brothers, in what respect man is less than an angel? Attend carefully to what we say here. Two intellects were created from the beginning, the angelic and the human. The angelic intellect, immediately from the beginning of its creation, was made full and perfect in the actuality of all knowable things, and by nature knew and comprehended everything that it ought to know; but the human intellect at first exists in potency with respect to all knowable things, ignorant of everything, while at the end, through many actions, it will at last acquire knowledge of all things, as the angelic intellect has it. For the perfect consummation of nature, which is in the angelic intellect from the beginning, will be given to the human at the end. Hence it is clear that between these two created intellects there is only this difference: the angelic is what it can be, while the human is to receive the likeness of angelic perfection at the end, that is, after the death of the flesh. For when the angelic intellect was first created, without any action of its own, immovably, substantially, and by nature, it was made full and perfect in the knowledge of all things; and those of them who adhered by love to their beginning, namely God, were confirmed in eternal happiness, while those who, glorying in themselves, withdrew in affection from God, are perpetually wretched and unhappy. But the human intellect, because it was created in the beginning in ignorance and deprivation of all things, must necessarily, by action, motion, and art, at last come to the knowledge of things set before it. So long as we are in the body and are pilgrims away from the Lord, our intellect, because of its excessive commerce with the body, is as it were placed in the darkness of ignorance and is confounded, and is by no means illumined unto perfect knowledge of future things. But afterward, when the soul has been separated from the body, then the intellect will rejoice in angelic perfection. Therefore we differ from the angels as much as we participate in bodily impurity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0133-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133:p-0007","kind":"paragraph","language":"en","segment":133,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-133","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0133-0007"},"text":"Fifth, God is especially to be loved by us, because he first loved us and washed us"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0134-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0001","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0001"},"text":"Sermon VI."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0134-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0002","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0002"},"text":"from our sins in the blood of his only-begotten Son. The Creator supremely loves his creature, which he made from nothing; it is fitting that that creature itself should most greatly love its Creator, by whose goodness it was brought into being. God loves us with the greatest charity, than which no greater can be spoken or thought; and he loves us so much that he neither ought nor could love more, since in God all things are perfect, and in the immutable one there is no capacity for change."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0134-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0003","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0003"},"text":"Consider now, my brothers, with how much fervor of mind and how much desire of heart a man ought to love his God, by whom, even without merits, he is [loved?] with the highest degree of love. Let us stretch out our soul in love of him above all things as much as we can; he is worthy that we should love him with all our strength. However eminently we may have loved God, who loves us, nevertheless we shall by no means reach that measure by which he loves us. For he himself, as we have said, loves us supremely, and his love toward us cannot grow further, since it is agreed that he loves his creature most perfectly. But however much we have loved him, we can always become more perfect in loving, and love more ardently until death."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0004:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0004:annotation-002"],"chapter_id":"ch-133","html_id":"p-en-0134-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0004","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0004"},"text":"O we weak ones, we lukewarm ones, we consigned to a muddy prison: what shall we render to our lover [unclear]. After the death of Christ I reckon this to be [unclear] among the things set forth, since there is no comparison between the thing made and the maker."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0134-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0005","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0005"},"text":"The sixth thing which can [bring?] us into the love of God is this: that no one outside the Christian faith will be saved, whether Christ is announced to him or he is wholly ignorant of him. How many kingdoms there are today in Asia and Africa, how many peoples, how many islands of the sea, among whom there is no knowledge at all of Christ and no faith, but every religion is in error and without the merit of salvation, even if outside Christianity they seem to adore and worship one God. For Christ is the savior of faithful souls; whoever has not believed in him is already judged, and without doubt will be condemned."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0006:annotation-001"],"chapter_id":"ch-133","html_id":"p-en-0134-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0006","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0006"},"text":"[Unclear] what thanksgivings we shall be able to render to God, because he established us in the Catholic faith, so to speak, as [native-born?], and freed us from the destruction of death in the blood of his only-begotten Son. Let us therefore be mindful of so great a benefit, and let us take care to live in such a way that we may not be judged for ingratitude. Let us bless God the Father at all times, because he poured out the gifts of the Holy Spirit upon us, and did not permit us to be born far from the [bosom?] of the Church’s Catholic unity."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0134-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0007","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0007"},"text":"The seventh thing which is believed able to produce love of him in our hearts is considered in the promise of everlasting happiness. For if we consider how great good things he has promised he will give in heaven, love of him will deservedly burn sweetly in our hearts. He promised his whole self to us as a reward, he who alone is the highest and utterly immutable good. Since he is indivisible, he will grant himself to be enjoyed by all in such a way that nevertheless he is possessed whole by each. He loves all by whom he is loved, and he loves each by whom he is possessed. The more we now love God with a pure mind, the greater reward we shall receive there."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0134-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0008","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0008"},"text":"On the Knowledge of Spiritual Grace: Sermon Six."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0009:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0009:annotation-002","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0009:annotation-003","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0009:annotation-004"],"chapter_id":"ch-133","html_id":"p-en-0134-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0009","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0009"},"text":"Saint Paul has taught us that not every spirit is always to be believed, but that impulses must be examined carefully, whether they are from God, who is the true light, lest perhaps something rise up against us from the side of darkness. For our adversary, since he is cunning, never sleeps, but devises a thousand ways by which he may catch us unawares. Yet he attacks those already advancing in one way, and acts differently with those who still dwell in the torpor of negligence. The more we have advanced in God’s commandments, the more necessary it is for us [unclear], since he knows that he cannot overcome by [unclear]. With many [devices?] envy rages against those who desire to please God out of love. In secret, under the appearance of good, [unclear]; under the appearance of good he tries to overthrow [unclear]."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0010:annotation-001"],"chapter_id":"ch-133","html_id":"p-en-0134-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134:p-0010","kind":"paragraph","language":"en","segment":134,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-134","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0134-0010"},"text":"Against him the best remedy is this: that a monk should submit all the thoughts of his heart to the examination of the elders. For demons hate the public light, and they are ashamed for the thoughts of the young which they suggest to come into the knowledge of spiritual elders. Let each one of you who thinks he stands in good always be anxious lest, with the devil overthrowing him, he fall. There are among you some who, both in years and in conversion, [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0135-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135:p-0001","kind":"paragraph","language":"en","segment":135,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-135","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0135-0001"},"text":"On the Knowledge of Spiritual Grace."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135:p-0002:annotation-001"],"chapter_id":"ch-133","html_id":"p-en-0135-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135:p-0002","kind":"paragraph","language":"en","segment":135,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-135","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0135-0002"},"text":"[unclear], who consent to their sensual appetites more than is expedient; demons mock them in various ways, as if under the appearance of good. They seek holiness without merit, and desire to have merit without the exercise of the necessary virtues. They seem to themselves great before God in devotion and pre-eminent, and in their animal passions they are not mortified."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0135-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135:p-0003","kind":"paragraph","language":"en","segment":135,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-135","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0135-0003"},"text":"You err, O wretched men, and shamefully deceive yourselves, because without the foundation of most humble subjection and obedience you think to build the tower of holiness. First the disordered desires of sensuality must be mortified; the animal passions must be restrained: anger, murmuring, the rancor of indignation, and all impatience. For as long as vices rule over you, whatever offerings of private singularity you offer are not pleasing to God. All things are vain where there is not a pure conscience. The conduct of a young monk is suspect to us, however devout it may appear, when the humility of voluntary subjection does not commend it. For a monk without humility and obedience cannot be good, although by fasting and prayer he daily seeks holiness."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0135-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135:p-0004","kind":"paragraph","language":"en","segment":135,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-135","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0135-0004"},"text":"The devil deceives many in the hiddenness of elation and pride, whom he permits continually to keep vigil, fast, and pray. For just as no works without humility and charity are pleasing to God, so fasting, vigils, prayers, and the studies of monks without these are not to be feared by the devil. The devil is not moved by this, by which he is not tormented. He does not much esteem the vigils of the proud man; then certainly he is moved against you, because he is tormented with envy at your virtues; he turns against you all the weapons of his cunning that he can, and strives with all his strength to overthrow your purpose of holiness. For nothing in a monk displeases demons more, nothing torments them more vehemently, than if for the love of God he has truly humbled himself in all things, and has always kept, with a cheerful mind, the service of the monastic institution under the guardianship of obedience."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0135-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135:p-0005","kind":"paragraph","language":"en","segment":135,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-135","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0135-0005"},"text":"You must beware the impulses of demons, you who think yourselves something great without the merit of true virtues. I see that you are unwilling toward the commands of your elders, impatient and murmuring under correction, rather quick to rebuke another's life, but very slow in considering your own faults. These are the surest signs of the impulse of demons, and manifest indications that the necessary mortification of one's own will has been despised. You believe yourselves to be perfect and holy cultivators of great religion and inward devotion, and you have neither brotherly charity nor true humility, necessary for you as monks. You seek sensible devotion in prayers, and with eyes full of tears you now consider yourselves friends of God. For what? Do tears in prayers make one [holy?], when prayer is made with a certain elation of mind and without true humility? God gives tears; the soul struck by adversities gives them; the devil too, the deceiver of the proud, gives them. God makes fruitful with sweet tears the mind humbled in true charity, as though it were a meadow; nature stirs the weeping person in adversities; the devil pours little streams of waters into the proud under the likeness of devotion."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0135-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135:p-0006","kind":"paragraph","language":"en","segment":135,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-135","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0135-0006"},"text":"Humility is the one virtue that, in the breadth of charity, makes human hearts truly devout. Nothing benefits you, O monk, whatever you may have done in your singularity, if you do not have true humility with the fervor of twofold charity. For to rise before others for the night praises; to say long prayers in private beyond the custom of the order; to continue a fast beyond the statute of the rule while others lawfully eat; to remain in secret while the rest go out to common labor: two things make these meritorious, and if they are absent all will be entirely fruitless. Indeed, whatever of a monk's works charity and humble obedience have not commended will be judged empty of merit before God and will lack reward. But you who with a swollen brow despise the precepts of the elders, doing by your own rashness not what they command but what pleases you; you who set your own inventions before the common holy exercises of the order, are still far removed from the way of life of the saints. It is not permitted you by your own rashness to abandon those things that belong to the monastic institution, and to prefer to necessary things the new and vain things that please you."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0135-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135:p-0007","kind":"paragraph","language":"en","segment":135,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-135","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0135-0007"},"text":"Whatever work you do is unpleasing to God when the thing to which you are bound has been despised. The inspiration of divine grace teaches humility, persuades obedience, and follows true charity in all things; it keeps the commandment, admits no pride, despises no one, but pursues the perpetual integrity of regular discipline. But the impulse of the devil, under the appearance of good, cunningly trips up the unwary monk, and makes him subject in all things to his own judgment. It falsely tells him that all the things that pertain to preserving monastic integrity are badly instituted and contrary to him, and therefore are to be postponed to his own pursuits."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0136-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0001","kind":"paragraph","language":"en","segment":136,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-136","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0136-0001"},"text":"Sermon VI. Folio LXXI."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0002:annotation-001"],"chapter_id":"ch-133","html_id":"p-en-0136-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0002","kind":"paragraph","language":"en","segment":136,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-136","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0136-0002"},"text":"But in order that he may learn wisely to distinguish the Spirit of God from the impulses of the ancient enemy, mark what we say. First, then, let him judge that he has been inspired by the grace of God if he becomes daily purer in conscience and perceives [unclear] of the world to be decreasing. For wherever the Spirit of God has poured forth the gift of heavenly grace, every inclination to sin soon withdraws. But if a horror of sinning has not entered the mind, it is certainly manifest that the impulse of the devil has taken possession of the person. For when the Holy Spirit has penetrated a person’s mind, it either softens every fire of vice or wholly extinguishes it."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0003:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0003:annotation-002"],"chapter_id":"ch-133","html_id":"p-en-0136-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0003","kind":"paragraph","language":"en","segment":136,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-136","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0136-0003"},"text":"Hence let each one of you examine himself diligently, and weigh by whose impulse he is moved. For the impulse of God diminishes a wicked habit, but that of the enemy increases it. Those whom the Spirit of God moves have sin diminished in them daily; but those who follow the impulse of the devil are rarely truly amended. The second sign of divine impulse is recognized from the increase of virtues, because the grace of the Holy Spirit always works great virtues in a person. Therefore, when you feel yourself advancing daily in the love of God and in good works, when you experience in yourself that the habit of sinning and every vice has less power from day to day, you ought humbly to acknowledge that the grace of God is present. For the love of God, which grace brings with it, is not idle, but is always usefully occupied in good works; it covers a multitude of sins, and does not permit the mind, exercised in useful things, to sin. The grace of the Spirit of God cannot stand together with sins, nor is it at all accustomed to be in a person without the fruit of action. The third sign of the Spirit of God in [unclear] is [unclear]."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0136-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0004","kind":"paragraph","language":"en","segment":136,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-136","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0136-0004"},"text":"On the Knowledge of Spiritual Grace."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0005:annotation-001","trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0005:annotation-002"],"chapter_id":"ch-133","html_id":"p-en-0136-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136:p-0005","kind":"paragraph","language":"en","segment":136,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-136","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0136-0005"},"text":"[They] despise all things of the present life. The soul which has God present within itself through love despises all comforts of the flesh; it longs to pass through hardships and to come to its God. It does not love the riches of this world; it spurns transitory honors and dignities; it strongly contemns the pleasures of the flesh. It meditates always on the law of the Lord, and never forgets the most bitter passion of Jesus Christ. Whoever among you is [unclear], brothers, let him do these things: let him [unclear] all the deceptive little consolations of this age, so that he thinks of nothing else, seeks nothing, desires nothing except the love of God. Whoever shall have obtained this sign of the present Holy Spirit, if he perseveres to the end of life, will be saved."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0137:p-0001:annotation-001"],"chapter_id":"ch-133","html_id":"p-en-0137-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0137:p-0001","kind":"paragraph","language":"en","segment":137,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0137","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-137","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0137-0001"},"text":"The indication of the eighth good course. And then we receive the true sign of the presence of the Holy Spirit, when we humbly conform our wills in all things to the divine ordinances. This spiritual degree, when perfected, separates the monk from all the concerns of the world and calls him wholly to inward things. For the will, pleasingly subjected by affection to the divine will, separates him far from all desires that war against the spirit. Whoever has received this gift of grace of the Holy Spirit should first give thanks with humility, and should not vainly exalt himself on account of the gift; but rather, the more he has advanced, the more he should learn to humble himself in all things. Often the lofty man deserves to lose the grace of God, because he neglects to preserve it in the [unclear] of true humility. Therefore almighty God sometimes withdraws from those making progress the grace of sensible devotion for a short time, so that humility may increase in the mind, and the fervor of desire may burn more ardently to seek more. But since there are many causes among men for which God withdraws his grace from anyone, it will be worthwhile for them to be set out in order. First, then, God withdraws grace from a man because of sin, which stains the conscience with the foulness of vice. For our God, as Scripture says, is jealous and wishes to be loved alone; he does not love with any partner. Therefore whenever the mind, by desiring inordinately, turns back either upon itself or upon something else, alienated from its own beginning, which is God, it removes itself; whence it deserves to lose the grace which it had, because, when present, it would not guard the conscience inviolate. Hence the holy apostle of Christ, Paul, exhorts us not to receive the grace of God in vain, which indeed is then received fruitlessly and in vain when the mind of the recipient is made empty by the filth of vices. The little vessel into which we receive the grace of God is our conscience; when it is purified from vices and adorned with holy virtues, it is made worthy of the dwelling of the Holy Spirit."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0138-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138:p-0001","kind":"paragraph","language":"en","segment":138,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-138","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0138-0001"},"text":"Sermon VII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0138-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138:p-0002","kind":"paragraph","language":"en","segment":138,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-138","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0138-0002"},"text":"Our temptation is wholly upon the earth; in it, if we do not advance in good, we fail; and there, as the holy Pope Leo says, we fall into the danger of failing when we withdraw our desire for making progress. Therefore flee sloth, and always keep watch in good works. Consider what happened to the lazy servant, who hid in a napkin the money of his lord which he had received for trading. Trade, men, I beg you, while there is time, and as long as you live be always occupied in good pursuits."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0138-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138:p-0003","kind":"paragraph","language":"en","segment":138,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-138","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0138-0003"},"text":"Fourth, the grace of devotion is very often withdrawn from those who, placed under obedience, follow their own will. The monk who loves his own will most justly loses the grace of God. But he who for God’s sake humbly subjects himself in all things to the obedience of the shepherd, who spurns the will of his own heart, is filled with the various gifts of spiritual grace and illuminated by the light of inward fervor. We can offer nothing more precious and acceptable to God than if for love of him we deny our own will. Indeed, the very profession of monastic institution enjoins upon us, by necessity of salvation, to despise our own will and humbly to submit to him who has been set over us. Therefore the monk who follows the impulse of his own will is judged as an unclean vessel and unworthy of spiritual grace. Deservedly, then, the grace of God is withdrawn from the monk of his own will, who, living otherwise than he promised, lies to the Lord."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0138-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138:p-0004","kind":"paragraph","language":"en","segment":138,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-138","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0138-0004"},"text":"Fifth, the grace of devotion is withdrawn from a monk when he thinks he has it by his own merits. He does not understand that sin dwells in him, unless because he ascribes to his own merits whatever good he has received. Against this ignorance of mind the holy prophet said to the Lord: Lord, in your will you gave strength to my beauty, because it is not of him who wills nor of him who runs, but of God who has mercy. You turned your face away from me, and I was made troubled. No one [has] his devotion by his own merits, no holy man by his own powers."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0138-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138:p-0005","kind":"paragraph","language":"en","segment":138,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-138","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0138-0005"},"text":"But let us recognize that all the causes of the withdrawal of the grace of God which we have mentioned pertain to our infirmity. Yet as for those who walk in perfection, another account is given, so long as they persevere. For from them the grace of God is never withdrawn, although the sensible fervor of compunction is sometimes taken away for a time. But we shall state in order the causes of this removal. First, almighty God sometimes withdraws the grace of sensible devotion from his lovers for a time, so that, while he seems not to be present when invoked, the desire of inward love may grow. All who feel the fire of divine love know this alternation of holy ardor, who are true emulators of the holy fathers. For whenever the bridegroom withdraws himself, the desire of the lover increases. She who seeks the Lord, burning with heat, whom she loves, groans for the desire of love."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0138-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138:p-0006","kind":"paragraph","language":"en","segment":138,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-138","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0138-0006"},"text":"Secondly, this grace is withdrawn from the devout for an hour, lest frailty be lifted up into pride. For when, even unwillingly, we lose the grace of compunction, by humble examination we judge our infirmity, which can do nothing of itself. Therefore, so that devout worshipers of God may remain humble in their exaltation, it is necessary that they recognize their frailty."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0138-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138:p-0007","kind":"paragraph","language":"en","segment":138,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-138","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0138-0007"},"text":"The third cause, indeed, merit requires, because to seek inward consolations belongs not to the strong but to the weak. The Lord must be served freely because he is good; but those who seek sensible sweetness in their devotion are delicate in the least things and seek the Lord Jesus for little consolations. The Lord must be loved usefully, and all womanish and soft affections are to be driven from the soul. Therefore, so that the Lord may increase merit for his worshipers in holy compunction, he sometimes denies the grace of sensible devotion to those who ask for it. But lest, affected by the bitterness of weariness, they grow wholly sluggish from the purpose of holiness, the consoler of the deserving does not withdraw far, but remains nearby. He swiftly returns to his friend, and the one whom he had pretended for an hour to be sad he consoles with the sweetness of spiritual presence."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0138-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138:p-0008","kind":"paragraph","language":"en","segment":138,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-138","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0138-0008"},"text":"A fourth cause we join to these: that we are warned to walk more cautiously. For if we fear to lose the grace of compunction, let us learn to guard more diligently what we have. For a rare and precious treasure, the more it is loved, the more diligently it is guarded by its possessor. Therefore the monk who has deserved to receive from the Lord the grace of devotion must watch with the greatest care lest he lose it through his own negligence. But so that you may know how you ought to preserve the granted grace of compunction, lest it perish, the order of what is to be said will show you clearly. First, he who does not wish to lose the grace of inward compunction granted to him should strive, as far as he is able, to keep himself clean and pure from every sin. Let him beware not only of mortal and horrible crimes, but also of small ones, which are called venial, for he who despises the least things gradually falls, and he who does not beware of many small things often by habit makes one great thing."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0138-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138:p-0009","kind":"paragraph","language":"en","segment":138,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-138","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0138-0009"},"text":"Second"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0001","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0001"},"text":"On the knowledge of spiritual grace."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0002","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0002"},"text":"Third, if you do not wish to lose the grace of inward compunction, you should strive to love the quiet of solitude. For divine Scripture says: “Upon whom shall my spirit rest, if not upon the humble and quiet?” And again it says in another place: “In silence and in hope shall be your strength.” For the grace of inward compunction is quickly lost when the secrecy of solitude is not loved. Therefore let the monk who wishes to possess the grace of God learn gladly to remain with himself in his cell."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0003","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0003"},"text":"Fourth, one must take the greatest care that you do not despise in your heart any person, however evil; for by the just judgment of God the grace of compunction is withdrawn whenever rash judgment concerning one’s neighbor is not avoided. For the Lord says in the holy Gospel: “Do not judge, and you shall not be judged; do not condemn, and you shall not be condemned.”"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0004","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0004"},"text":"Fifth, the monk who does not wish to lose the grace of inward devotion should strive to exercise himself in the cultivation of all virtues. Let him always keep watch in the fear of the Lord, always occupy himself in the exercise of divine love; let him be constantly assiduous in good works, and, as far as he is able, devout at all times in the remembrance of the Lord’s passion. For attentive meditation on the passion of Christ strengthens a person against all vices and preserves the grace of compunction."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0005","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0005"},"text":"Sixth, be constant in holy prayers, because he who interrupts the practice of prayer is not able to preserve the grace of compunction. For the Savior says in the holy Gospel: “Watch and pray, that you may not enter into temptation.” The help of the Lord is close at hand for those who call upon him; but he who neglects to pray loses grace. But if you lose the grace of devotion in any way, you will quickly recover it by the following same six remedies."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0006","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0006"},"text":"First, consider that without the grace of God you cannot make progress toward salvation, but that in all the good things you are going to do you are in the greatest need of his mercy. Recognize, therefore, that you are unworthy of the grace of God for doing good, although, because of the multitude of your sins, you know yourself to be unworthy. Call upon him, for he is near; and make every time that is granted you as free from the common exercises of the brothers be spent usefully and fruitfully. The grace of God is necessary for you for doing good; it is acquired by breadth of charity, guarded by humility, and recovered by the practice of saving penance. The Lord is with you so long as you have been with him in good will. But in order that you may be able to recover the lost grace of devotion, you must submit yourself to God in true humility."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0007","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0007"},"text":"Second, for the recovery of the lost grace of compunction it seems necessary that you never lift yourself up against the Lord, but conform your will in all things to the divine ordering. We say in the Lord’s Prayer, “May his will be done”; it is fitting that we always voluntarily agree with that very prayer in mind and affection."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0008","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0008","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":8,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0008"},"text":"Third, he who desires to recover the lost grace of devotion must strongly despise every pleasure of this world for the love of God. For it cannot happen that he recovers the spirit of inward compunction who opens the dwelling-place of his heart to earthly joys and pleasures. Therefore you must cast away every consolation of the present life, if you wish to have the divine spirit of love with its gifts."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0009","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0009","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":9,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0009"},"text":"Fourth, you are commanded to withdraw yourself from the vain cares and occupations of this world for your own sake, and at every time to occupy your mind delightfully in the service of God. For, as the Lord says, no one can serve God and mammon; but whoever desires to serve the Lord in truth of heart must despise all the occupations of the world."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0010:annotation-001"],"chapter_id":"ch-133","html_id":"p-en-0139-0010","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0010","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":10,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0010"},"text":"Fifth, we advise that you remember always to occupy your heart in meditation on the passion of Christ, because there is no other way more expedient for recovering the delay [unclear] of compunction, nor any manner of prayer more effective for obtaining from the Lord whatever we have asked."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0011","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0011","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":11,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0011"},"text":"Sixth, you should strive daily to cleanse your conscience by true penance; and whenever you have fallen into some fault, at once come to your senses through contrition. If you have taken care to keep these things with good will, by the mercy of God you will recover the lost grace of compunction."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0012","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0012","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":12,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0012"},"text":"On the nine degrees of ascent."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0013","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0013","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":13,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0013"},"text":"Sermon VII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0014","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0014","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":14,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0014"},"text":"With the pen we describe for you, dearly beloved brothers, the nine degrees by which the ascent of the human spirit into heaven is made. And although one is higher than another, nevertheless all and each direct one to the kingdom of God, and they are distinguished according to the merits of those ascending. Therefore attend diligently to what we are going to say, and consider how much you have made progress in spiritual advancement. All, as many as reach the kingdom of God, have ascended by the degrees of this ladder. The more anyone has made progress in the love of God, the higher he has already ascended."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0139-0015","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139:p-0015","kind":"paragraph","language":"en","segment":139,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","sequence":15,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-139","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0139-0015"},"text":"The first degree is nearest to hell, and"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0140-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140:p-0001","kind":"paragraph","language":"en","segment":140,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-140","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0140-0001"},"text":"Sermon VII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0140-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140:p-0002","kind":"paragraph","language":"en","segment":140,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-140","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0140-0002"},"text":"... did not guard against them. No sin is so small that it is not made greater by neglect. For although we cannot wholly guard against venial sins, nevertheless we ought to take care with all our strength that they do not multiply in us. But those who, by the Lord’s mercy, make daily progress toward better things in this degree fall into sin more rarely. Yet as often as they have fallen, so often they rise again through penitence. Still, their state is close to danger, because, just as a garment torn too often is at last rendered useless, so a man who slips by sinning too often is frequently choked by evil habit. Yet if any depart from this life in this degree, by the Lord’s mercies, they will be saved not without the very grave pains of purgatory. Therefore one must hasten to higher things, so that not only mortal sins but also venial sins may be guarded against as far as one has strength."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0140-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140:p-0003","kind":"paragraph","language":"en","segment":140,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-140","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0140-0003"},"text":"The second degree is believed to be ascended by those who strive, as far as they can, to avoid both venial and mortal crimes. But through excessive commerce with bodily weakness they do not persevere in their purpose, but frequently fall into the various negligences of this life, although they do not commit mortal sins. We who are lukewarm trust that we have somehow ascended to this degree: we who, placed under the observance of regular discipline, guard our minds from the graver sins with the Lord’s help. For because we are excessively lukewarm, we live very negligently and are slow to practise the exercises of holy virtues. But there are many established in the region of this second degree whom servile fear occupies; if it alone is present, it approaches the kingdom of God very little. For obtaining the glory of heavenly felicity, servile fear without charity will not suffice, because he is a slave who does not sin from fear of punishment, but a son does not do evil from the fear of God. Yet it is good to begin from servile fear, so that a man may gradually be able to arrive at filial fear, which is called chaste. For although to withdraw from evil from fear of punishments is quite insufficient for obtaining the kingdom of God, nevertheless it prepares the worker for filial fear. Hence it is the lowest degree of those making progress not to offend from fear of punishment, and not to sin lest they be condemned forever. For charity alone, discerning the merits of all, is admitted as fit to enter into the kingdom of God, and whatever has been done outside it is judged unworthy of the kingdom of God. Therefore whoever you are who have deserved to ascend according to this second degree, whoever you are who have learned not to sin from fear of punishments, if you wish to attain the joy of eternal felicity, take care to hasten as quickly as possible to higher things. For because, as Scripture testifies, no one suddenly becomes highest, we rightly permit you to begin from the lower things; but we judge it dangerous to stand long in the valley of shadows. Ascend, therefore, as much as you can each day, and do not wish to remain with beasts in the dung of foul-smelling actions, because if you do not make progress, you have failed; if you do not ascend, you descend."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140:p-0004:annotation-001"],"chapter_id":"ch-133","html_id":"p-en-0140-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140:p-0004","kind":"paragraph","language":"en","segment":140,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-140","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0140-0004"},"text":"The third degree is comprised by those who, persevering in a good purpose, guard themselves from every mortal sin and also withdraw from venial sins as far as they can. They love purity of conscience and in no way commit anything that could stain it. Yet in one thing they are lower than those who follow, because, not withdrawing from evil and doing good simply for the love of God, they still remain with the weak far below the summit of holiness, in the lower places. He who truly loves God with a pure mind serves and ministers to him neither from fear of punishments nor in view of reward, but only for love of him. And for this reason all the aforesaid degrees are set before beginners; ascending gradually through them, they will at last be joined to the perfect. It is good to withdraw from evil from fear of punishments; it is good to do good for love of reward; and although it in no way suffices for perfection, nevertheless it provides the beginning and the path for those who desire to make progress. For servile fear, continued, begets filial and chaste fear; from its [unclear] spring perfect charity flows. But afterward, once charity has entered the mind, it casts out all servile fear and dread thereafter."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0140-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140:p-0005","kind":"paragraph","language":"en","segment":140,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-140","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0140-0005"},"text":"The fourth degree, with all their zeal, guards them not only from mortal sins but also from venial ones, as far as is possible for them; they apply themselves most diligently to good and holy works and desire above all things to please God. In one thing they surpass the preceding, because they neither turn aside from evil from fear of punishments nor do good in hope of reward, but do all things for love of God alone and seek nothing other than the honor of God. This is the way set before those striving toward perfection; this is the true rule of holy justice: that we love God with a pure mind above all things and do all our works for his honor. For the true imitator of God neither fears punishment nor thinks of reward, but, walking in breadth of heart, commends his will to the divine ordinance. For God, because he is supremely good, must be loved not for the reward of the heavenly kingdom, nor for anything else, but for his own sake; and in every good work principally to be held in intention..."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0141-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141:p-0001","kind":"paragraph","language":"en","segment":141,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-141","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0141-0001"},"text":"On the nine steps of ascent."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0141-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141:p-0002","kind":"paragraph","language":"en","segment":141,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-141","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0141-0002"},"text":"[Hasten?], my dearest brothers, to ascend this step of the spiritual ladder as quickly as possible, so that you may at some time be able to reach the summit of perfection. For if you, who have been placed under the obedience of monastic perfection, have advanced to this fourth step, you will now ascend the fifth without labor. For those who are placed on the fourth step do the good works of righteousness by their own will, since they have not submitted themselves, by vow or profession, to monastic constitutions. And in this one respect they are inferior to those who follow, because a good work is the more acceptable to God, the more it is commended by the merit of obedience."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0141-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141:p-0003","kind":"paragraph","language":"en","segment":141,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-141","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0141-0003"},"text":"Therefore those ascend the fifth step who guard themselves from sins with all their strength and, being placed under obedience, always remain strong and constant in their resolve of holiness. Loving God above all things with a pure mind, they do good works chiefly for love of him; and in their intention they neither fear punishments nor seek rewards. They humbly obey their prelates for the love of God, and in no way wholly depart from the purity of regular observance."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0141-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141:p-0004","kind":"paragraph","language":"en","segment":141,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-141","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0141-0004"},"text":"Among these are some whom the weakness of the flesh at times makes unstable in mind, and somewhat obstinate in their opinions against obedience. At times they try to defend their exercises and private little observances against the determination of their prelates, and to think themselves wiser than their rulers in the examination of spiritual matters. Flee this, O monks, because the devil lies hidden in ambush; and those whom he cannot conquer by open attack he strives to overcome by hidden contrivance. For the holier and more perfect a monk has been before God, the more readily he obeys his prelate without dispute. But if a perfect monk disdains to obey his abbot, though imperfect, in lawful and honorable matters, then surely he has lost the name of perfection. Therefore let each one be careful to apply himself to the pursuit of progress, so that he may presume to violate obedience in nothing. For Scripture says: Obedience is better than sacrifices, and to hearken is better than to offer the fat of rams. Whatever you have offered is another’s; but the truly obedient man offers himself."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0141-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141:p-0005","kind":"paragraph","language":"en","segment":141,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-141","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0141-0005"},"text":"Therefore the sixth step is especially fitting for those who, living in all purity of mind and body, love the Lord above all things; who do every good they can for the honor of God alone; who do not depart from the commands of their prelates. Great is the virtue of obedience, which doubles a good work done and, increasing the merit of the one who performs it, presents him to God like a tree with its fruit. Let not the words of men who despise obedience move you, my dearest brothers: those who prefer freedom of will to the subjection of monks, and set a good work done from liberty before the merit of obedience. For even if a monk obeys from the necessity of his profession, nevertheless the good will by which, for love of God, he bound himself to obedience commends this necessity in many ways. There is a necessity by which a man is compelled to do something, where the will does not consent but always resists. This necessity diminishes the praise of virtue, because the good work was never in the will. There is also another necessity, arising from the inward inclination of the mind, which increases and does not diminish the praise of a good work, because it kindles the will more intensely toward the work itself. There is a third necessity, which has regard to the end and does not compel the will. For if you wish to cross the Rhine by boat, a fitting necessity requires an instrument. It is therefore necessary for a monk, on account of the end, to do what the abbot commands, so that he may be able to fulfill the vow which he made for the love of God. Therefore, since that end is very praiseworthy, by which the creature subjects itself out of love to its Creator, the necessity of obeying in a monk does not diminish the praise of a good work, but makes it greater. O happy necessity of monks, which took its beginning from the treasury of a good will, and is ordered to the end which is God, the unchangeable good. It is of greater praise, of more excellent merit, and of more abundant reward to do a good work from obedience by reason of a vow than if it is done without a vow from the liberty of one’s own will. But the monk once offered himself entirely, and all his will, to God, and reserved absolutely nothing for himself. Whatever good he does under obedience is brought back to the end of the religious life he has undertaken, to be preserved for the love of Christ; to this no work after martyrdom is compared. He who is continent without a vow from the venereal act performs one virtue, which is called chastity; but he who observes the same by reason of a vow steps higher, since toward the perfection of the whole religious life which he profess"},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0142-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142:p-0001","kind":"paragraph","language":"en","segment":142,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-142","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0142-0001"},"text":"Sermon VII."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0142-0002","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142:p-0002","kind":"paragraph","language":"en","segment":142,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142","sequence":2,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-142","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0142-0002"},"text":"To God and the power of acting. For no one has offered more to God than the monk who has given himself. But some who climb this sixth degree have hidden within themselves a certain defect of pride, because, while they look incautiously to themselves, they do not entrust themselves in all things to the divine will as they ought. This defect takes its beginning from a certain very subtle vanity, when the soul, trusting in its own purity, asks that some secret be revealed to it by the Lord. And in this one thing those who climb the sixth ladder differ from those of the seventh, who, being bound over to God, flee signs of vanity. For signs were given not to the faithful but to unbelievers; hence the monk who asks a sign from the Lord shows that he has not yet submitted himself perfectly to the divine will."},{"alignment_precision":"segment","annotations":["trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142:p-0003:annotation-001"],"chapter_id":"ch-133","html_id":"p-en-0142-0003","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142:p-0003","kind":"paragraph","language":"en","segment":142,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142","sequence":3,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-142","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0142-0003"},"text":"Those ascend the seventh degree who keep all the things prescribed above most zealously, and, subject to God in all things, live without the stain of vanity. They flee every sin, both venial and mortal, as far as they can; they perform works of virtue for the love of God alone; [unclear] they seek no miracles of vanity. Whatever almighty God has ordained concerning them they receive gladly; they in no way at all depart from the observance of monastic purity. Yet in one respect they are inferior to those who follow, because they perhaps suffer some defect of which they are unaware, by whose impulse they sometimes commit something of their own sensuality."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0142-0004","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142:p-0004","kind":"paragraph","language":"en","segment":142,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142","sequence":4,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-142","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0142-0004"},"text":"Whoever has deserved to ascend the eighth degree grants nothing further to sensuality. Here is the sweetest rest of the soul; here is perfect tranquillity of mind. Nothing vicious is left in this degree of beauty; nothing is found here that can sadden the soul. Here all things are clean, all things pure, all things holy, all things most sweetly burning with the fervor of charity. If only we may strive to ascend this degree; oh, if only we may sometime deserve to come into this harbor of tranquillity. The more one, standing in this holy ladder, has begun to taste the sweetness of inward delight, the more, hastening toward what lies ahead, he longs for it. Ever to be proclaimed are the desires of holy love, the exercises of venerable perfection, where the clean conscience of one who loves God shines without sins, where the wicked contests of vices have ceased and great tranquillity has succeeded."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0142-0005","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142:p-0005","kind":"paragraph","language":"en","segment":142,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142","sequence":5,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-142","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0142-0005"},"text":"Those ascend the ninth degree who, already consummated in the eighth, keep all the things prescribed above purely and simply for the love of God, and desire nothing other than to praise, bless, and glorify God. Whoever has ascended this degree of perfection, as if forgetful of himself, resigns himself wholly to God and submits humbly. He counts himself unworthy of all God’s benefits; he cares nothing at all for himself, because he has already learned to commit himself wholly to God and humbly to be subject in all things to his ordering. Hence he neither asks for miracles nor seeks any consolations in this life, but with the holy apostle of Christ truly cries: To me, to live is Christ, and to die is gain. For the world is crucified to me, and I to the world. For the true monk, lover of Christ, has offered himself wholly to God out of charity, and has despised the world with all its riches, honors, and vanities. Hence the world is said to be crucified to him, in which there is nothing that seems able to penetrate his mind. Happy are those monks who serve the Lord God with a pure conscience in true charity, who run without offense under the command of humility and obedience, who ascend this last degree of perfection. These are true monks, who seek nothing other than the honor of God. Indeed, my brothers, although monks are not bound by necessity of salvation to be perfect, for otherwise very few would be saved, nevertheless we are all bound with good will to strive toward perfection, and with whatever strength we can to long for this ninth degree. For it is very contrary to the monastic purpose to be unwilling to advance, and a kind of apostasy, after the vow of perfection, to wish to remain in imperfection. For the enemies of our salvation are the vices that attack us, and until they either conquer or are conquered, they do not cease to pursue us. Let us imitate the history of the ancient battle, when the sons of promise destroyed their enemies not in one day but successively. For it is difficult to conquer all things at once, unless the charity of God suddenly overshadows the mind. Against all the vices that attack us in whatever way, let us wage war: let us conquer gluttony today; when it has been rightly laid low, let us overcome sloth; and let us act so with the rest, that at last we may emerge victors over them all. The Lord will be present with us as we fight, and God will give victory to those who love him. Amen."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0142-0006","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142:p-0006","kind":"paragraph","language":"en","segment":142,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142","sequence":6,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-142","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0142-0006"},"text":"The end of the second book of exhortations to monks by Johannes Trithemius, abbot, on the first day of September, 1486."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0142-0007","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142:p-0007","kind":"paragraph","language":"en","segment":142,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142","sequence":7,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-142","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0142-0007"},"text":"These two books were printed at Strasbourg by Johann Knobloch, printer, at the expense of Johann Haselberger of Augia, in the diocese of Constance, in the year of the Lord 1516, on the twenty-fifth day of the month of August."},{"alignment_precision":"segment","annotations":[],"chapter_id":"ch-133","html_id":"p-en-0143-0001","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0143:p-0001","kind":"paragraph","language":"en","segment":143,"segment_id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0143","sequence":1,"targets":{"parallel":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa_parallel.html#seg-143","reading":"works/prdl-24394_sermones-et-exhortationes-ad-monachos-joa.html#p-en-0143-0001"},"text":"[Cipher alphabet and numeral table — apparatus, not prose; see the facsimile page for the authoritative table.]"}],"schema_version":"1.0","segments":[{"duplicate_of":null,"english_available":true,"html_id":"seg-1","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0001","latin":"at.\n3\n\n2 P. lat 1603\n\n0 5 | 10 | 20 | 30 | 40 | 50mm\n| | | | |\n| | | | +---+----+\n| | | | | S|\n| | | +-------->| BSB\n| | +------------------| Bayerische\n| | +--------------| StaatsBibliothek\n| | +---------->© 2007 digitalfoto-trainer.de\n| | +------->30°\n| | +>\n| | +\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | |\n| | S\n<36629944330014 <36629944530014 Bayer. Staatsbibliothek 33\n\nSermones et Exhortationes ad monachos Ioannis Triterii abbatis Spanheimensis: postea Herbipolen sis. Quorum sermonū duo sunt libri: primus vocatur Omeliarum. secundus Sermonum.\nOTTOMARI LVSCINII ARGEN\nCtini in homelias Ioannis Tritemij\nad monachos: Decastichon\nSi cui non satis est placidas sectarier equi\nLeges Christe tuas: ni referat monachos:\nSerapion: Paulius: callemqꝫ Antonius olim\nPraetentat: salebris qui riget innumeris:\nAspera ut cruciē corpus monstrare lacerna\nNititur: & plumam non sinat esse toro:\nVt pellant animi tumidum ieiunia fastum:\nMembra breuis foueat semisopita quies;\nHec taciti factis docuere: sed aptior illis\nTritemius: lingua qui valet atqꝫ manu.\nBIBLIOTHECA REGIA MONACENSIS.\nMonasterii Athiensis .1777.\n15 16thc\nF\n2 P. Cw. 1603","segment":1,"source":{"mapping_precision":"exact","pages":[{"label":"1","number":1},{"label":"2","number":2},{"label":"3","number":3},{"label":"4","number":4},{"label":"5","number":5},{"label":"6","number":6},{"label":"7","number":7}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-2","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0002","latin":"Cum gratia et Privilegio Cesaree Maiestatis.\nMarimilianus Diuina faveente clementia electus Romanoru Imperator. Semper Augustus ac Germanie Hungarie Dalmacie Croacie etc. Rex Archidux Austriae Dux Burgundie Brabancie et c Comes Palatinus et c Honorabili deuoto nobis dilecto Ioanni Tritemio Abbati Sancti Iacobi maioris Herbipolensis gratiam caesaream: & omne bonum. Quute varias tam veterum et nouoru authoru editiones non sine magno labore: vigilijs: & diligentia collectas: composuisse humiliter nobis exposueris: quas in lucẽ edendas: to ta mente desiderares: atq suuis cemodi rei miniftrũ: noster &. Sa. Ro. Imperij dilectus: magister Ioannes Haselberg de Constantia le futuru paratiffimo animo obtulerit: formals et idcirco quibus prenominata oga Imprimere valeat: magnis impensis coparauerit. Nos itaç predicti Magistri Ioannis in demnitati tuiq s honoris ornamẽto consultũ iri cupiẽtes: ne opa tua magnis a telaboribus et vigilijs coposita veluti rubigine obducta latitẽt: Sed potius indies magis eluelscant Idos prenominato Magistro Ioannis Haselberg de Co stantia: plena facultatem: & omnimodam auctoritate dedimus et concessimus: quaeadmodũ tenore presentũ damũ et coecedimus. Decernẽtes vt ipse: quicquid per te prenominatu Tritemiũ Abbatem Sancti Iacobi maioris Herbipoleñ tractatuũ: & opusculorum editũ: & per Honorabilem fidelẽm nobis dilectũ Conradum Peutinger doctorem et Consiliariũ nostrũ: reuia sum et admiffum fuerit: Imprimere impressum vendere ad quoecũs libi tum suũ vbicũs valeat. Inhibemus omnibus et singulis: cuiuscũs codi tionis chalcographis et librorũ impressoribus: sub pena infrascripta: distri ctius pecipiẽtes: ne talia opa: aut colimilia per decenniũ: posteag: a dicto Magistro Ioanne publicata fuerint: Imprimere publicare: aut ab alijs Impressa publicare: emere et venũdare audeat uel presumant: per totũ. Ro. Imperiũ ac in terris nostris hereditarijs Mädaetes insus uniuersis et singulis nostrũ et Sa. Ro. Imperiũ fidelibus dilectis cuiuscũs status coditionis: & dignitatis ac officiũ: iuue ecclesiastici: iuue secularis extierint sub pena indignatiũs nostre: & Sacri Ro. Imperiũ grauiffimũ: & decem Marcarũ auri puri. provna fisco nostrũ: pro altera vero parte predicto magistro Ioanni Haselberg to tiẽs quotiẽs costra factũ fuerit applicandaru: ut eidem magistro Ioannis de Co stantia fauoribus: & auxilijs iuis adlistant in suis locis et terris dicta opa: & tractatus imprimi: & alibi impressa venũdari minime pmittat. Sed potius omnes contra haec gratiũ: & inhibitionẽ nostra quicquã facere presumẽtes huius cemodi indignatiũs nostre et Sacri Ro. Imperiũ sentẽtia incurrifse no stro nomine ptinũ declarẽt: nostra in eo expressa executuri uolũtate Har testimoni litterarũ Sigilli nostri a tergo impressi comunitarũ. Date in op pido nostro Insprug die decima. mensis Nouébris. Anno dñ M.D.XIII. Regni nostri Romani uigesimalono. Hungarie uero vigesimoquinto.\nPer regem proprium.\nN. Ziegler:\nAd mandatu dñi Impatoris propriu.\n&ca per Paulũ Obersteiner\nTituli primul libri.\n\nEpistola.\nDe militia spirituali monachorum.\nDe plectu militiae spiritualis.\nQue sit armatura militiae spiritualis.\nDe lectione et studio divinarum scripturarum.\nDe quotidiana renoniatione sancti ppositi.\nDe amore quietis et solitudinis.\nDe labore monachorum in manuali.\nQuod sine intermissione sic ozandum.\nDe custodia et origine cogitationum.\nDe quotidiano certamine temptationis.\nDe fugiendo piauorum consortio.\nDe monachis in viam directis.\nDe quotidiana peccatorum expiacione.\nDe vera penitentia monachorum.\nDe abstinentia ieiunio monachorum.\nDe quadragesimali ieiunio monachorum.\nDe somno et vigilia monachorum.\nDe patientia et mansuetudine.\nDe vera humilitate monachorum.\nDe monachorum obedientia vera.\nDe continenti et vera castitate.\nDe fraterna charitate monachorum.\nDe charitate hominis in Deum.\nDe serenitate conscientie.\nDe ad mortem preparatione continua.\n\nTituli secundi libri qui propriie dicitur Sermo\nnun.\n\nEpistola.\nQuod cautē sit monachis viuendum.\nQue sit ordinatio vite monastice bona.\nQue sint vere humilitatis indicia.\nDe ardua via que ducit ad vitam.\nQuemadmodum sit fugiendum peccatum.\nDe cognitione gratie spiritualis.\nDe nouem ascensionis gradibus.","segment":2,"source":{"mapping_precision":"exact","pages":[{"label":"8","number":8},{"label":"9","number":9}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-3","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0003","latin":"Epistola\nIannes tritemius vocatus spanheimensis reuerēdo pa-\ntri et preceptori suo domino Ioanni de colenhausen abbati mo-\nnasterij sanctorum marcellini et petri martyrum in selgẽstat\nquondam vero spanheimeni antecessori meo: reuerẽtiam et honorem. Nescio preceptor mihi semper venerande sub quo\nsydere infortunato monasterium istud spanheimense constet ext ructum:\nquod abbas in eo moritur rarus: sed omnes pene tedio affecti iam ferme ab\nannis septuaginta sicut ex annalibus reperi spontanea voluntate cesserunt.\nTu etiam precedentium exemplo nos pauperes ante tempus quare deserue\nris non penitus ignoramus: qui nostram et inopiam accusamus merito et rebellem quorundam temeritatem. Exterior iam nunc proh dolor causam\nque tuũm impulit animum vt spanheimensem dimitteres abbatiã sterilem\npenitus et infructuosam: in qua tredecim a reformatiõe presedisti annis nō\nsine animi sollicitudine continua. & laboribꝰ infinitis. Transeo quas per-\ntuleris fratrum iniurias plurimorū: que quidem super me quotidie omnia\nduplicantur. Librum exhortationum mearum ad fratres quem nuper in-\nter furentes mundialium rerum occupationes lucubraui vt pater nitati tue\ntransmitterem precepisti: qui etsi tua sit lectione indignus: noluitamen obsi\nstere iussioni parentis. Vnde precor mansuetudinem tuam limam correcti-\nonis dignanter adhibeas: etsi qua desunt adjcias: superflua rescindas: ine-\nptaqƺ vel tradas ignibus vel certe componas. Vale dulcissime pater memo-\nnostri. Ex spanhem. sexta diemensis augusti. Anno christianorum .M.C.\nCCC.LXXXVI.\n\nOmelia. I.\nFo. III.\nIn nomīe domini nostri Jesu christi. Incipit liber primus exhortationum ad monachos: Johannis tritemij abbatis Spanhemensis postea Derpipolensis. De milicia spirituali mo nachorum","segment":3,"source":{"mapping_precision":"exact","pages":[{"label":"10","number":10}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-4","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0004","latin":"MOnelie christiane conue/ nit fratres: et precipue monachoꝛū: varijs mūdi huius subiacere cala mitatibus:et sicut aurū in foꝛnace:cōtinuis exer ceri: atqꝫ probari tribulationibus. Mo/ nachorū est enim militie christianoꝛuꝫ cōmunem normulā altioꝛe modo viuen di transcendere:et non solū preceptis do/ minicis:sed etiā cōfilijs obedire. Dona chorū est d̓iuities honores et omnes pꝛo fensis mundi voluptates pꝛode dei amore penitus contēnere:et superatis carnalibꝰ desiderijs: soli ꝺeo iugiter vacare. Mo/ nachus nanqꝫ quasi solitarius ab vnita te ꝺicitur:qui etiā ipso nominis sui voca bulo ad contemptum seculi moneatur.\nMonachi pꝛoinde officium est secū in so litudine mundū et purificatū a vitijs cōsi stere: et christum suꝑ oīa ꝺulciter amare.\nScopon enim monachoꝛū ad quem re gularis institutio ꝺirigitur christus est: quē imitarj quisquis recusat:necmona/ chus quidē nec christianus est. Unde fra tres mei scire debemus: quoniam quis quis omnis qui ꝺicit mihi ꝺomine intrabit in regnum celorū: sed qui facit voluntatem patris mei qui in celis est: ipse intrabit in regnum celorum. Que auteꝫ fit dei voluntas: sanctus apostolus ape ruit ꝺicens. Dec est voluntas dei sancti ficatio vestra. Sed cum huius precepte nobis sanctificationis necessaria consumi matio magnam requirat in omnibus tolerantiam maloꝛū et humilitatem quoni am nemo sanctus viribus suis: oportet nos fratres mei continuam vocationis nostre penes noi metipsos habere considerationem:vt nunqꝫ ocio toꝛpentes per\nniciesissimo: in agone militari ab hoste vincamur: qui tanqꝫ leo rugiens circuit querens incantum et languescentem ani/ mo quem deuoret pereuntein. Milites enim sumus ꝺei contra aduersarium tri/ plicem pugnantes:carnem videlicet mū dum et ꝺiabolum. Anceps bellum et ni/ mis ꝺurum certamen:illum pati hostem quem natura ꝺedit familiarē. Annemus nos igitur fratres charissimi ornamen tis virtutum: quoniā nō facile ab aduer sario vincitur:quisquis bonoꝛum operū splendore ꝺecoꝛatur. In primis munia mus nos fide constantissima sancte ac in diuidue trinitatis: cuius ꝺeuota et syncer amentis et oꝛis confefessio:cunctas ꝺemo num iniquas machinationes et fraudes procul eliminat:et maximū hostem ꝺeuinc ens pꝛosternit ac penitus eneruat. Arri piamus ꝺeinde nobis feruentiffima ꝺei et proximi charitatē: que ꝺemonibus su/ per omnia est formidabilis: maxime si in vera humilitate christiana fuerit radica/ ta. Non ꝺemus anime nostre confidenti am:quoniam beatus ꝺicitur qui semper est pauidus: qui autē mentis est ꝺure coꝛ ruet in maluin. Hucem nostrum sequa/ mur christū qui in euangelio dixit: Ago sum via veritas et vita: quia neinō venit ad patrem n̄ si per me. Nūc ergo fratres attendite his que in sanctis scripturis de saluatore nostro leguntur: quoniā qui ꝺic it se in christo hoc est in via veritatis ma nere: studeat sicut ille ambulauit et ipse ambulare.\nOportuit aūt illum primū pꝛati obpꝛobrium crucis et sic intrare in glo/ riam suam: quo moneremur et nos mili tes eius qꝫuis indigni:qm̄ oportetnos ꝑ multas tribulationes intrare in regnum dei. Idcirco ꝺominus ipse rex vniuerso/ rum nos admonuit in euangelio ꝺicens Qui vult venire post me abneget semet/ ipsum:et tollat crucem suam quotidie:et sequatur me. Ecce christꝰ via nobis ad vi tam eternam proponitur:qui cū esset do/ minus celestium et mūdanoꝝ: pꝛo nobis exinanuijt semetipsum formam serui accī piens:in qua voluntarie non coactus infirma nostra portauit:factus patri obeꝺiens vsqꝫ ad mortem autē crucis Itaqꝫ si ꝺominū totius vniuersitatis pri mum oportuit pati:fieri certe non potest: quin et nos imitatores eius iniquos etvi lissimos peccatoꝛes oporꞇeat multa pati:","segment":4,"source":{"mapping_precision":"exact","pages":[{"label":"11","number":11}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-5","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0005","latin":"De militia spirituali.\nFieri certe non potest: quin et nos imitatores eius iniquos et vilissimos peccatores oporteat multa pati: qui totum quod patimur nostro demerito iuste sustinemus. Remo em̃ venit ad gloriam superne ciuitatis:nisi fuerit hic primũ iustificatus a peccato: sed cum multe sint tribulatio/nes iustorũ: nequaqꝫ iustus esse poterit:qui aduersa sustinere pro iusticia in hocmũdo recusauit. Imitemur ergo fratresmei charissimi: in multa patientia et humilitate dominũ et saluatorem nostrũ iesum christũ: qui homo factus pro nobismaxima volūtarie sustinuit:et in hoc mũdo nunqͣꝫ sine amaritudine persecutionisfuit.Ab hora enim sacratissime natiuitatis sue vsqꝫ ad exitum spiritus sui de corpore:semper in amaritudine presentis vi re pro nobis paciētissimus extitit: et future passionis amaritudo precognita:numqͣꝫ ab eius presciētia recessit.Cum enimdeus esset omnipotens homo factus pronobis:omnia nouit: omnia sciuit: omniaprecuidit:nec eum quicqͣꝫ eorum que pafsurus erat latere potuit:qui vt patereturin mūdum passibilis factus: deus quoderat impassibilis permansit.Natus aūtdede virgine maria sine vitili ꝯmertio vrilege consumar et octauo mox die circũciditur:et qui nullum habuit peccatũ pro nostrisreatibus vulneratur.A facie perfequentis noctu puer in egyptum ducitur:et qui dominus erat omnium:pauper etegens in medio gentium incognitus septennio exulatur.Deniqꝫ cũctis vite suediebus in hoc mundo labores cõtinuospacientissime sustinuit: et nulla vnqͣꝫ subire aduersa pro gloria patris recusauit.Omniananqꝫ dura et afpera voluntarieiustus et innocẽs ꝓ nobis indignissimispaffus est:morte nos amarissima crucis:de interitu perpetue damnationis redemit:et in proprio sanguine nos patri misericordit̃ reconciliauit.Christo igitur passo pro nobis in carne sicut princeps apostolorum premonuit:eadem cogitationefratres mei armemur: vt ea que pro nobisille sustinuit:nos compatientes innocentiad memoriam sedulo reuocemus.Nam si compatinunt:et conregnabimusgloriose triumphanti.Ecce christus nospocat quo precessit ad gloriam:arma datquibus ipse prius mundi principem fu/perauit:prescripsit formam qua miles regem sequi debeat ad coronam.Ad celi palatium christus milites suos vocat:quos comitatibus donis virtutum prefure deducunt: premiaqꝫ victores suscipiunt perpe tuo regnaturos. Unde militiam nostram fratres charissimi semperstudiosissime profequentes bellum vitis et concupiscentijs iugiter indicamus:vt quemadmodum caro militat aduerfus spiritum: ita nos pugnemus assiduevigilantes in oratione et iejunio contra incentorem vitiorum.Quam diuinim viuimus in hoc mundo peregrinamur adomino: et quasi gymnosophiste certamus in stadio: necessarium vite cursumin agone continuo peragentes.Pugnamus autem non viribus nostris: sed regis nostri miseratione suffulti: qui suisimitatoribus in sancto euangelio dixit:Sine me nihil potestis facere.Et ne pugnamilitie nobis propositam vt impossibilem refugeremus alibi dixit.Inmundopressuram habebitis:sed confiderite: ego vici mundum. Et vt sciremusdominũ iesum seruulis suis in hoc munndo semper esse presentẽ:ita nobis in apostolis pollicetur.Ecce ego vobiscū sumomnibus diebus vsqꝫ ad consummatio/ nem seculi.Dac securitatis accepta policitatione o milites christi fratres ncicharissimi curhesitamus:quare non forriter stamus aduersum omnes huius insolenties mundi.Regem et protectoremnostrum pugnantibus nobis semper habeamuspresentem:et dimicare contra infirmum hostem qui neminem superat nisivolentem miseri formidamus.Accingite vos precoꝛ ad insuperabilem mili/ tiam christiquam estis duplici conditiome professi: altera quando in fonte sacrif Baptismatis abrenunciantes salthaneiverba christiane institutionis iurastis:altera vero quando hoc indumentum monastice religionis solenniter induistis.Magnavos proficiendi necessitas contrstringit si professionem vestram debitaconsideratione pensetis: quoniam vt mãdata seruare debeatis euangelica: rationominis christiani precipit:et vt monasti ce institutionis precepta custodiatis votum quod emisistis voluntarie requirit.Nonnobis iam sufficit ad salutẽ ea complere precepta que christianis in cõmunipponuntur seruãdaminisci etiã diligentissimꝰ.","segment":5,"source":{"mapping_precision":"exact","pages":[{"label":"12","number":12}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-6","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0006","latin":"me custodiatis instituta que promissistis monastica. Uouete inquit scriptura et red dite. Iterūqꝫ alia scriptura dicit: Si qͥd vouisti deo: ne moreris reddere. Hispli cet em̄ ei infidelis et sulta promißio mul toque melius est non vouere: quam post votum promissa nō reddere. Et san ctus Augustinus quamsit neccessarium deo reddere promissa nos admonet di cens. Sunt quedam quę etiam non vo uentes domino debemus: et sunt quedaꝫ que nisi vouerimus non debemus. Sed postqꝫ ea domino promittimꝰ: necessario reddere constringimur. At nunc fra tres mei quid voueritis domino deo ve stro solerter queso perpendite: et sub qua necessitate redditionis promissorum sitis constituti: sedulo pensate. Uouistis enimi deo yestro non homini obedientiam et conuersionem morum vestrorum secundum regulam sanctissimi legislatoris no stri Benedicti: et perpetuam in hoc religiosonis ordine stabilitatem. Obedientiam vero quam deo promissistis eius vicario homini debetis: quem vices christi gere re in monasterio ex regula quam profite mini didicistis. Conuersio autem moruꝫ qualis debeat esse secundum regulaꝫ in capite quarto de instrumentis bonorum operum prenotato plane conspicitus: in quo totius perfectionis monastice sum mam paucis comprehensam inuenitis. Enimvero quod faciendum circa nouios diuus pater noster precepit omnes audiuistis: et in vnoquoqꝫ vestrum factū in exordio professionis sue non ignoratis Sic enim dicit: Suscipiendus a te in oratorio coraꝫ omnibus promittat de stabilitate sua: et conuersione morum suoruꝫ et obedientia: coram deo et sanctis eius: vt si aliquādo aliter fecerit: a deo se dam nandum sciat quem irridet. Considerate nunc itaqꝫ fratres sub quanta sitis neces sitate constituti obseruantie regularis: quoniam nisi opere compleueritis quod in susceptione monachici habitus promi sistis: non serui dei non amici: non mona chri: sed irrisores coram omnipotenti domino eritis iudicandi. Temper ergo memor es secunduꝫ quam instituere mores ue stros promissistis: et laborate sicut veri mi lites iesu christi affidue in timore domini vigilantes: quoniam sicut dicit scriptura nisi vos constanter tenueritis in timore dominū: cito subuertetur domus vestra. Attendite vocationem vestram: quia non ad ocium: nō ad huius mūdi voluptates neqꝫ ad carnis prosequendum desideria: sed potius ad laborem continuuꝫ: ad om nium delitiarum abstinentiam: et iugem carnis macerationem sub imagine cruci fixi vt portetis in cordibus vestris eius stigmata dūs vos vocauit. Disistis iaꝫ certe manus vestras ad aratrum sancte agriculture celestis: in qua vobis precipitur continuo desudare labore: et non folium retro nunqꝫ respicere: sed proficien do semper de virtute in virtutem ad supreine culinen perfectioīs anhelare. Nihil enim aliud est monachum viuere: qꝫ hominum declinare consortium in solitudine soli deo per amoris feruentissimi de siderium actualiter placere. Dunc scriptura dicit: Bonum est viro cum poꝛtauerit iugum domini ab adolescentia sua: sede bit solitarius et tacebit: quia leuabit se super a se. Unde si vultis esse p̄fecti vos qui perfectionem ex regulari instituto tene mini amare: a conuersatione quam chri stius docuit incipite: et qui iam pro eius amore cōtemnitis omnia: eriam vosmer ipsos vincere: superare et contemnere hu militer non negligatis. Seruus autem christi uihil habet preter christum: nihil amat: nihil querit nisi christū vt possit esse perfectus: et ei placere cuius militiam volūtarie est professus. Donachus auteꝫ qui aliquid habet preter chri stuim: non potest esse perfectus: quoniam verus amor non diuiditur: nec diuersis atqꝫ contrarijs mens veraciter vnitur. Propter ea dominus dicit: Si vis perfe ctus esse: vade et vende omnia que habes et da pauperibus: et veniens sequere me. Uos quidem amiantissimi fratres iam vt confido reliquisti mundum et quicquid habuistis in mundo: necessolum res muni di omnes quas possedistis: et habere po tuissctis: sed etiam desideriū omne depo suististis habendi: venistisqꝫ ad hoc diui pre sulis Martini cenobium in quo retum temporalium pauertas est magna: et hoc solum est nobis diuitiarum loco do natum: auaritie causas non iuenire. De rum sicut pena martyrem non facit: sed causa: sic inopia beatum non efficit pau percm: sed voluntaria pro christi amore a iiij","segment":6,"source":{"mapping_precision":"exact","pages":[{"label":"13","number":13}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-7","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0007","latin":"De profectu militie spiritualis.\nin ipsa paupertate pacientia. Non enim quoslibet dominus in euangelio paupe-\nres predicauit beatos atqꝫ regno donan dos celorum: sed pauperes spiritu pre/\nnunciauit esse vt nostis duntat at bean/ dos. Contemptus nanqꝫ diuitiarum nō sufficit ad salutem: nisi renunciator auri studeat etiam totis viribus per pacien tiam et humilitatem constanter imitari saluatorem. Facilius est enim contenie re mundum: quam spernere et abnegare semetipsum. Attamen quicunqꝫ vultimi tari filium dei et perfectionem consequi euangelicam: oportet non solum mundi et rerum temporalium: sed sui quoque ipsius fieri contemptorē. Dicitnanqꝫ saluator in sctō euāgelio. Nisi quis renūcia uerit omnibus que possidet:non pōt me us esse discipulus. Etne putarem hoc sufficere ad perfectionem: iterum de pro prio contemptu protestatur apertius di cens. Si quis vult me sequi: abneget se metipsum: et tollat crucem suam et sequa tur me. Qui enim voluerit animam su am saluam facere perdet eam: qui autem perdiderit animam suam propter me:et euangelium: saluam faciet eam. Christꝰ factus est obediens patri vsque ad mor tem:quem si vt promisistis imitari volu eritis:neccessarium est fratres vt vosmet ipsos vobis abnegetis. Donachus em̄ esse non poterit:qui sue voluntati proprie non in toto prius renunciauit. Vos qui coram deo et sanctis eius omnibus pro misistis secundum regulam monasticaꝫ viuere: propriam voluntatem non licet vobis deiniceps vsurpare: quoniaꝫ quod semel est deo consecratum: in humanos vsus non est amplius reuocandum. Nō enū vobismetipsis sed christo regimi litatis:vnde neque velle neque nolle in potestate vestra retinetis. Mortui nan que estis:vt sacer Christophilus inquit et vita vestra abscondita est cum christo īn deo:cum autem christus apparuerit vita vestra tunc et vos apparebitis cum ipso in gloria: cum quo si gaudere sine fine cupitis:oportet vt nunc in tempore hoc pro eius amore strenue militetis.\nNemo enim coronabitur cum christo:ni si qui legitime certando perseuerauerit vsqꝫ in finem:cum possit vincere qui nescit perfeuerare.\nDe profectu mili-\ntie spiritualis: Omelia se cunda\n[unclear]\nNotienscunque fratres charissimi ad memoriaꝫ illius recordatio momēti venerit:quando recla mantem et renitenteʒ me vobis indignum consti tuitis abbatem:totiens amaritudine cor dis mei totus in metetipso concutior et lachrymas etiam inuitus et nosens fun dere compello. Noui enim quod meri tis meis non sum vobis prelatus: si au tem vestris id factum sit nescio:concedat omnipotens deus vt demeritis non sit facta vel meis vestrisue hec ipsa de me ordinatio. Cur ita voluistis fratres:iuue nem me indoctum et nequaquam iđone umad militiam quam proffitemur erexi stis in ducem:vt mihi docere simul et di scere omnino iam sit neccessarium:quan do nec vite perfectio commendat doctrinam:necetatis consideratio neccessariam pastori adhuc confequitur auctoritateꝫ. In isto iam triennio satis expeior quan tis sum miserijs inuolutus:dum omni um vestrum portare infirmitates solus ipse cōpello:et a nemine infelix ego sup portor. Quis me liberauerit de mundi huius vanitatibus in quas reuocatus sum:qui vt omnem presentis vite curam et solicitudinem subterfugerem monaste rium intraui. Quoniamquidem vero ne cesse est onus portare humeris meis im positum:vos precor fratres:sedulo ma nus adiutrices mihi orationum vestra rum porrigite: quatinus in medio ve strum domino largiente ita conuersari merear:quo spiritualis militie conditio nem quam regula nobis precipit non excedam. Eiusdem nanque militia sumus pro fessores:nec votum discernit officium: quo me pastoꝛem cum ouibus professio solennis in exordio huius vite fecit obligatum. Unde cum vobis loquor de spirituali militia quam sumus deo miserante profefsii:intentio est mea quantum dominus iesus donare dignabitur et meipsum de plumis ignauie ac tepidi tatis ad feruorem sancte nouitatis excu[unclear]","segment":7,"source":{"mapping_precision":"exact","pages":[{"label":"14","number":14}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-8","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0008","latin":"Omelia .II.\nFo.V.\ntere: et vos omnes pro viribus ad custo-\ndiam militaris ordinis prouocare. Su-\nmus enim fragiles et infirmi:nec diu sta-\nbiles in sancto proposito consistimus:ni-\nsi quotidianis exercicijs feruorem spiri-\ntus continue renouemus. Deinanque\nratione officij astringor vobis ea que ad\nsalutem vestram vobis possunt conduce-\nre: in medium proponere:ad vos perti-\nnet loquentem me vt pastorem anima-\nrum vestrarum pacienter in omnibus\naudire. Quamuis enim ad docendum\ntantam multitudinem seniorum iuuenis\nnon sum idoneus: quia tamen me vobis\nconstituistis pastorem:compelloꝛ sub ne-\ncessitate salutis gregem quem su-\nscepit gubernandum. Ego quod mecum\nest libenter pro viribus et ago quam\nquam diuin hac sollicitudine cure pasto-\nralis vixero:senes vos iuuenis docebo:\net quemadmodum illi militare debeatis\nin cuius arma iurastis sine intermissio-\nne demõstrabo. Non enim me fugit hor-\nrenda legislatoris nostri comminatio di-\ncentis: Sciat abbas culpe pastoris in-\ncumbere: quicquid in ouibus paterfami-\nlias vtilitatis minus potuerit inuenire.\nEt vos fratres mei concernit quod sequi-\ntur:si me predicante et monente dei ver-\nbum contemptus oriatur. Tantum in-\nquit iterum erit liber: vt si inquieto vel\ninobedienti gregi:pastoris fuerit omnis\ndiligentia attributa:et morbidis eorum\nactibus vniuersa fuerit cura exhibita:\npastor eorum in iudicio domini absolu-\ntus; dicat cum propheta domino. Iusti-\ntiam tuam non abscondi in corde meu;\nveritatem tuam et salutare tuum dixi;\nipsi autem contemnentes spreuerunt ne.\nEt tunc deum inobedientibus cure\nsue ouibus: pena fit eis preualens ipsa\nmors. Nullum hic velamen excusatio-\nnis relinquitur:subterfugiendi locus nõ\nprestatur:sed periculuʒ vtrarumque par-\ntium publice describitur. Ego nanque\nlocum tenens abbatis si non vobis an-\nnunciauro iustitiiã dei: si peccantes vos\nnon emendauero secundum regulam:of-\nficium meum negaui: et mihi totum im-\nputabitur: quod minus in vobis sancti-\ntatis inuenitur. Deum est enim ratio-\nne pastoralis officij quid vobis ad salu-\ntem animarum vestrarum expediat diec re:\nvestrum vero est ea que in nomine sal-\nuatoris pronunciauro humiliter audi-\nr̃:et quantum vnusquisque preualet eoꝛ/\nde magno fideliter adimplere. Audistis\npericulum mecum si me vobis contem-\npseritis verbum dei predicantem. Ut au-\ntem miseratione saluatoris omnes eua-\ndamus securi: id studiose profequatur\nvnusquisque nostrum quod sibi in hac\nmilitia spirituali precipitur:summopere\ncauentes ne veritatis surdı auditores fa-\ncti:domino mentiamur. Uoti sedulo re-\ncordemur quod emisimus:et ordineʒ san-\nctum quem profitemur vsque ad morteʒ\ninuiolabilem conseruemus. Audiamus\nregem nostrum suis in euangelio militi-\nbus dicentem. Si quis mihi ministrat\nme sequatur:et vbigeo sum: illic et mini-\nster meus erit. Ministri sumꝰ regis eter-\nni sacerdotes atque leuite:omnes mona-\nchi claustrales:duplicique ratione ad ma-\ngnam obligati sanctitatem: quippe qui\nordinem simul suscepimus clericorum;\net monastice puritatis regulam profeite/\nmur. Sequantur ergo preceptorem no-\nstrum cui militamus per iter asperitatis\nomnium virtutum:et eius morbor cum in\ncorde militis ardere ceperit:nulla metu-\nit aduersa. Charitas enim vt diuus gre-\ngorius inquit nunquã est ociosa:sed ma-\ngna operatur si vera est: quod si operari\nrennuit:perfecta charitas non fuit. Di-\nlites ergo claustrales qui vos eterno re-\ngi perpetuo seruituros spopondistis,ab-\nijcite iam nunc opera tenebrarum: et in-\nduite charitatem dei et proximi que est ar\nmatura salutis omniuʒ fortissima: qua si\nquis induitus fuerit:nullos labores qua-\ntumlibet duros:nulla huius mundi con-\ntraria formidatione hominum:\nnon sitim: non persecutiones:hominum;\nnon opprobria:non irrissiones:non carce-\nres: non vincula : non quecumqƺ dura.et\naduersa:sed omnis qui charitateʒ dei per\nfecte semel gustauerit; inuictus contra a v","segment":8,"source":{"mapping_precision":"exact","pages":[{"label":"15","number":15}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-9","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0009","latin":"De profectu militie spiritualis.\nquecunqꝫ mundi furentia permanebit.\nDei verus amator in tribulatiōibus gau\ndet: in aduersis letatur: in persecutioni-\nbus propter iustitiam exultat. Regem se\nquitur suum in celis residentem: ibi mē-\nte conuersatur et animi desiderio: vbi su-\num regnare non dubitat saluatoꝛem:\nQuicquid in mundo voluptatis et ꝺeli-\nxiarum vspiam cernitur: seruo christi in\nvera charitate feruescenti quasi vilissimū\nstercus fetoꝛem et hoꝛrorem generat: quo\nniam nihil terrenum: nihil transitoꝛium:\nnihil caducum: sed illum cui se ꝺeuouit\nsolum: tota mentis intentione amat. Ve\nrus etenim christi miles nihil ꝺe rebus\nmundi cogitat: non carnem sed mentem\ncurat: vt pote qui scriptum non ignoꝛat.\nNemo militans ꝺeo: implicat se negoci-\nis secularibus: vt illi placeat cui se proba-\nuit. Enimuero quicunqꝫ terreno militāt\nimperatoꝛi: preceptis eius in cunctis sem\nper obediunt: et statim quo iusserit ille fi-\nne contradictione vadunt. Huceꝫ sequū\ntur omnes vnus: et quicquidille regis\nnomine preceperit: nemo ex omni militia\ncontradicit. Vos quoqꝫ milites regis se-\nculoꝛum qui me robis ꝺucem eius vice\nac preceptorē constituistis: manꝺatum\nimperatoris vestri iesu christi per os me-\num audite: et quod ille precipit nobis in\nsancto euangelio facite. Audite quid iu-\nbeat: et quem admodū militare vos opoꝛ\nteat in obseruantia ꝺiscipl̓ne regularis\nconsiderate. Qui mihi ministrat inquit\nme sequatur. Audi monache: claustrales\nportans militias: te alloquitur celestis im-\nperatoꝛ: cui ad altare ministras. Si me-\nus vis esse minister: virtutem pacientie\net humilitatis quam ex me ꝺidicisti opoꝛ-\ntet vt sequaris. Exempluꝫ enim ꝺedi vo\nbis o milites mei: vt quemadmoꝫ ego\nfeci: et vos similiter faciatis. Haritas o\nmonache me compulit: vt ex virgine ho-\nmo nascerer in mundo: ipsa te me amore\npurum et humilem semper conseruet in\nclaustro. Pater quoꝫ mihi precepit opus\nhumane salutis: tui causa stuꝺui semper\nindesinenti meditatione perficere: et tu si\nme ꝺiligis sanctum monastice conuer-\nsationis proposituꝫ quod assumpsisti pro\npeccatis tuis vsqꝫ ad moꝛtem cura inuo\nlatum conseruare. Ago patri meo celesti\nsemper in cunctis volūtarie vsqꝫ ad mor\ntem crucis amarissimam subiectus et obe\ndiens extiti: tu quoqꝫ si venire ad me vo\nlueris: abbati tuo loco mei constituto: in\nomnibus semper iuxta regulam humili-\nter obedi. Ego manꝺatuꝫ quod ꝺeditmi\nbi pater meus: nunquam in aliquo sum\ntransgressus: et tu nisi tria principalia mo\nnastice institutionis vota vsqꝫ ad morteꝫ\ninuiolata seruaueris: inter ministros me\nos et milites nequaquam es numeran-\ndus. Ego cum essem diues: propter salu\ntem tuam factus sum pauper et egenus:\ntu vero nili amoꝛe mei contempseris et ꝺi\nmiseris omnia: meus non poteris esse ꝺi\nscipulus. Inopiam: famem. sitim: estum:\nfrigus: et cōtinuos in mundo labores tui\ncausa sustinui: in quibus nisi me secun-\ndum regulam tuaꝫ pro viribus pacien-\nter ac volūtarie secutus fueris: meus cer\nte nec minister nec miles nec monachus\neris. In pacientia em̄ tua: possidebis ani\nmam tuam. Ego in hoc mundo nihil cō\ncupiui: nihil habui: nihil terrenum ama-\nui: sed pauper humilis et māsuetus ince\ndens: me paterne voluntati perfectissime\nsemper in omnibus susceptibilem iniuri-\narum et verberum subieci. Qu auteꝫ o mo\nnache claustralis: qui monasticam regu\nlam profiteris sub abbate vel priorē: si iā\ndeinceps carnis tue concupiscentias fu\neris secutus: si peculium aut propꝛ: iuꝫ in\nmonasterio possederis: si ꝑeter me ali-\nquid amaueris: si preceptoris tui manꝺa\nta contempseris: si mihi non perfeueran\nter in humilitate militaueris: sciens scito\nquoniam non militem te habebo: nō mo\nnachum: non ministrum: non ꝺiscipuluꝫ\ncomputabo: sed profuꝗum: apostatam:\nperfidum: mendacem: irrisoꝛem et periū-\nrum infidelem te iudicans: cumtradito-\nre meo iuda: et recidentibus angelis in\neternum sicut meruisti sine milericoꝛdia\ncondemnabo. Quod mihi vouerunt la-\nbia tua non amplius est ruum sed meum\nsi vero quod meum est tibi vsurpaueris:\nnon monachus et seruus meis vis esse fi\ndelis: sed fur et latro peruersus. impius\net iniustus: talem quoque te cum venero\nnihil ꝺubites iudicabo. Si autem in san\ncto proposito vsque ad mortem fideliter\nperfeucraueris: si voluntatē quā mihi cō\nsecrasti solēniter: sub potestate vicarij mei\nqueꝫ tibi constitui pastoꝛem in uiolatam\ncustodieris: si obc̄dientiam: peupertatē et","segment":9,"source":{"mapping_precision":"exact","pages":[{"label":"16","number":16}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-10","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0010","latin":"Om̄ia .II.\nFo. VI.\ncastitatem cum humilitate pro amore no-\nminis mei vsqꝫ in finem obseruaueris: si\nmihi soli complacere in omnibus actioni\nbus tuis semper studueris: si ne per ar-\nduum iter virtutum sine intermissione se\nqui curaueris: sciens indubitanter certas-\nsime scito: quoniā vt amicum ex seruo te\nfactum charissimum: te habebo militem\nmecum in regno meo coronandū: te ama-\nbo: te diligam: te in medio sanctorum me-\norum in eternum constituam gloriosum.\nAudi me nunc serue me? qui propter no-\nminis mei reuerentiam et honorem te-\nmilitie in scripsisti monachorum: et corde\nmagno atqꝫ perfecto sequere vestigia pe-\ndum meorum: sicut preceptor ille tuus\nquondā benedictus amicus te do-\ncuit et totis conatibus imitatus fuit. Nō\nte decipiāt illecebre carnis ostrennue mi-\nles: non seducant animum tuum mihi di-\ncatum: vana et perniciosa huius cōmer-\ncia mundi: nunqͣꝫ cendas immundi spiri-\ntus nimium dolosis suggestionibus qui\ntotus in tui perniciē debachatur: sed me-\nmento tuum in hoc seculo breuissimum eße incolatum: et ante fores mortem asta-\nre: quam subterfugere nemo vnqͣꝫ potuit\nmortaliū. Semper in memoria consi-\nstant tua illa que necessario subhibis no-\nuissima: et ex velocissimo transitu earum\nvoluptatem carnis que preterierunt: su-\nturarum huius incolatus horrorem ti-\nbi necessarium assumito et contemptum.\nQuemadmodum pro me labor breuis in\nmundo habitus cum pacientia et chari-\nitate felicitatem militibus meis eternam\npreparatita carnis desideria et volupta-\ntes que subito transcunt: animam homi-\nnis peccatoris ad inferos demergunt si-\nne fine cruciandā. Ad me igitur om̄ia\ndesideria tua monache qui mihi mi-\nnistras et qui per arduum iter obseruan-\ntie regularis me sequeris prehe mihi cor-\ntuum si felicitatem desideras: mesolum\nquerito: si vitam et salutem propriā amas\nDe cum amaueris tranquillus et san-\nctus es: cum secutus fueris beatus es: et\nsine fine gloriosus. Quid fratres ine fa-\nceretis si vos contingeret hec verba que\ndiximus nos ex ore saluatoꝛis et regis no-\nstri audire loquentis? Quid inquā age-\nretis? Aredo certe magnam in cordibus\nvestris compunctionem futuram: si chri-\nstum personaliter audiretem loquentem.\nNos autem vicem christi in monasterio\ngerentes: loquinuꝛ sermones quos ille\ndonauit et non attenditis: contestamur\nvobis necessariam salutis palestram: et\nsigna compunctionis nulla exhiberis.\nQuid caue fuerit vt ista dicerein: si ne-\nscitus: aūm precor intelligite. Video quos-\ndam e vobis sacras abhorrere lectiones\nvanitaribus deditos: et nihil minus cu-\nrare quam spiritualis militie perfectio-\nnem: quorum deus venter est: et gloria in\nconfusione. Existimatis ne visissimi ne-\nbulones: qui nihil spirituale sapitis: qđ\nchristus iterum de celo venturus sit: vt\nea vobis loquatur: que predicatoꝛibus\nsuis dicenda commuisit? In paulum non\naudiuistis dicentem: Christus resurgēs\nex mortuis: iam non moritur: mors illi vl-\ntra non dominabitur. Quod enim moꝛ-\ntuus est peccato moꝛtuus est semel: quod\nautem viuit: viuit ꝺeo. Semel christus\nin terra visus est: semel inter moꝛtales\nvisibilis apparuit: semel viam salutis\neterne predicauit: secundo non adijciet:\nConstituit pastores et vicarios super fa-\nmiliam suam qui doceant ignorantes:\nquorum volens manifestare auctorita-\ntem in euangelio dixit: Qui vos audit\nme audit: et qui vos spernit me spernit.\nEos igitur audite quos christus vobis\nprefecit rectores: quibus tritici spiritua-\nlis dispensationem commuisit: sicut in san-\ncto euangelio dixit? Quis putas est fide-\nlis dispensator et prudens: quem consti-\ntuit dominus super familiam suam: vt\ndet illis in tempore tritici mensuram? Se-\natus ille seruus: quem cum venerit ꝺo-\nminus: inuenerit ita facientem. Exhoꝛ-\ntamur vos itaqꝫ fratres in domino iesu\net qua possumus sedulitate rogamus: ne\ndies vestrios in vanitate consumatris: sed\nconsiderate huius vite nimiam breuita-\ntem: et facite condignos penitentie fru-\nctus: dum vobis oportune conceditur:\nne si penitere neglexeritis tempus am-\nputetur. Scritis en in quid scriptura no-\nbis dicat ꝺiuina. Dies ꝺomini sicut fur\nin nocte sic veniet. Lauete precor differ-\nre bonum: quia nemo scit vestrum quan-\ndo sit moriturus: quin potius verum il-\nlud poetē lasciui Nasonis attendite ita\nmonentis. Sed propera nec te ventu-\nras differ in horas: qui non est hodie:\ncras minus aptus erit. Nemo vitaz sibi","segment":10,"source":{"mapping_precision":"exact","pages":[{"label":"17","number":17}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-11","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0011","latin":"¶ De profectu militia spiritualis.\nfratres promittat longeuā: sed vnusquisqꝫ mortem cogitet potius instare vicinaꝫ ideoqꝫ sic viuat paratus: tanqͣꝫ crastino de corpore ingraturus. Spes enim vi te longioris multos decepit: et aferuore sanci propositi retardans: lubito ad infęros demersit. Militia igitur vestram que non post niultum necessario finietur ita perficate: vt non timeatis coram rege ve stro cū venerit apparere. Memores sen per estotet quia non habetis hic manentē ciuitatem:neqꝫ in hac vita mortali diu po testis consistere: sed mors cito veniet que vos compellet emigrare. Quicũqꝫ enim yerus est monachus: et miles christi desiderat esse fidelis:omnia huius mũdi ob lectamenta contemit:pꝛesentemsibi do minum suum semper cogitat:et abiectis a se impedimetis sarcinulisqꝫ om̄ibus qẽ admodum illi valeat cōplacere super onnia curat. In conquirendis vite necessarijs non debet esse sollicitus:cum hec omnia subiectis disponat pꝛouidentia pasto ris. Omnis cura monachi sit mũdum secustodire ab hoc seculo:vt liber et absolutus ab omnibus:nihil querat nisi deum nihil cogitet nisi iesum pro nobis crucifixum. O felix christi miles cui regna promittuntur celorum:si fidelis prudens ac vigilans in dei amore vsqꝫ ad finem permanerit. Nihil certe bono monacho feli ciuis:cui se dei filius pollicetur in premiumnihil etiam laboriosius:qui cōstitutus in agone certaminis quotidie de sua periclitatur salute:et nihil monacho fortius qui vincit mundum simul atqꝫ diabolum nihil quoqꝫ imbecillius eo qui carne propria superatur.Semper igitur tibi omonache cōtra occultum hostem salutis tuevigilandum est:qui nunqͣꝫ facilius vinci tur:quam si pꝛocul ab introitu mentis arceat̉. Unde si cōtra cum victor cupis euaderet:non patiaris tibi machinas doli ac fraudis illius pro pius admouere.Austodifensus in primis tuos:ne mors per fe nestras ingrediatur:et hostis tūc maximecaueto insidias:cum te ad tempus in tua deuotione permiserit esse securũ.Admo nationis nunqͣꝫ obliuiscaris viri sapiētis:qui ꝺicit:Si no͂ intimore domini tenue is te instanter: cito subuerttur domusua:id est cōscientia.Idcirco salomon inprouerbijs ꝺixit: Beatus homo qui semper est pauidus: qui vero mentis est du re:cormuet in malum.Mox enim vt mo nachus de securitate presumpserit:iam sine dubio ad interitum tendit.Oportetur ergo militem christi contra suos aꝺuersari os semper esse paratum:vt quam diu vi uitin hoc mortali corpore:nō se confidat illos perfecte superasse.Semp̄ em̄ carocōcupiscit aꝺuersus spiritū:et nequando superetur animus:quam diu contingit vivere:necessarium est pugnare.Quocienscunqꝫ hoste tuum inuisibilem viceris ite rum semper insurgens cum maiore seuicia tibi congreditur:vt qui fortitudine nōpotest obtinere victoriam:assiduitate sal tem inducat ꝺesperationem:Tu aū chri sti miles fortissime cauto ne in agone huius breuissimi certaminis defcias:caue ne ante completum in fine prelium:arma necessarij muniminis deponas.Dicitem̄saluator:Qui perfeuerauerit vsqꝫ in finēsaluus erit.Non des requiem anime tue quam diu tibi fuerit cōcessum in hac mi ferabili peregrinatione morari:sed semp aliquid boni facito:ne vnqͣꝫ ꝺiabolꝰ inueniat te ociosum.Memento semper ad monitionis scripture ꝺicentis:Quodcũ qꝫ potest manus tua instanter operare:quia nec opus nec ratio nec sapientia nec scientia erunt apud inferos quo tu prope ras.Nemo est em̄ qui semper viuat:sedomnes morimur:et sicut aque in terram delabimur:que amplius ad priorem statūnon reuertentur.Tunc non erit am plius tempus operandibꝰnec meritur felicitatis eterne:sed quecumqꝫ hic nūcin tēpore seminauerit homo tūc promercede recipiet.Idcirco iterum sanctalabora sicut bonus miles christi iesu.Re mo autem militans deo implicat se negocijs secularibus vt ei placeat cui sepꝛobauit.Pram et eoꝛū qui certant in agone nemoco coronabitur nisi qui legitime certauerit.Omnis autem qui in agone contentet ab omnibus se abstinet.In alio quo qꝫ loco idem christophilus ait:Uolo vos fine sollicitudine esse.In ergo christi mi les:qui contendis in agone certaminiquotidiani:vt coram ꝺeo tuo tandem ineternum appareas gloriosus:gymnosophistam imitari corruptibilem qui decertans in agone pro corruptibili quidē co/","segment":11,"source":{"mapping_precision":"exact","pages":[{"label":"18","number":18}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-12","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0012","latin":"Omelia.III.\nVII\nrona ne vincatur ab omnibus se abstinet vt nudus et liber expeditius currat. Itaqꝫ si viam dei ambulare in vera puritate de fideras:si vincere hostem in agone certa menta curaruʒ terrestriuʒ:capillosqꝫ depo ne om̃es carnaliũ voluptatuʒ.Quisquis em̄ capillis et vestimentis a se proiectis.nudus currere didicit.nihil p̄ter absolu tum corpus quo teneri queat ab aduersa rio circuͣducit.Nã qui nudus currit om̃i se sollicitudine spoliauit rerũ circuͣstrepeͬ tiũ.et nihil alind quā victoriaʒ cogitat:nec quid interim penes vxoreʒ geratur aut fi lios curat.Non eū reuocata cursu quic quam presentiũ:non deterret agilitas so ciorũ:inter multos contendit quasi solus ad p̄mium festinat anhelans quasi certꝰ Hunc imitare christi miles in spirituali certamine:nudus in cruce pendenteʒ sal uatorem nudũ coͬtemplare:quatinus tā to facilius aduersariũ queas prosternere: quato minus de mũdi vanitate w te vide rit habere.Nudus itaqꝫ leuis et expeditꝰ ex omni parte dimica:nudus et absolutꝰ ab omnibus in celuͦ vola.Nudus in huc mundum venistimum nudus in terrã reuersu rus es.Dee fratres mei sedulo cogitaͬtes sic currite:vt vitā coͬprehendatis eternaʒ. cũ omnibꝰ sanctis.Amen.Finit omelia.\nre:et galeaͣ salutis assumite:et gladiū spū qđ ē ꝟbū dei:p̄ omnē orationeͥ et obsecta tionē orâtes om̃i tẽpoꝛe in spū.et ī ipso vi gilantes in om̃i instantia et obsecratione pro omnibus sãctis.Ad thessaloniceͬes quoqꝫ similiter ait.Nos auteʒ qui diei su mus.sobrij simꝰ:induti loricā fidei et cha ritatis:et galeam spem salutis.Hec sunt arma fratres quibꝰ induti milites christi seuum debellant aduersarium:hec sint monachorũ insignia virtutũ:sine quibus victori am nemo consequitur viciorum.Militie humane quam pleriqꝫ nimis stu diose sectantur mortales.instrumenta sũt galea.scutum.thorax.pugio:lo rica.baltheus.lancea,et cetera id genus multa.quibus curiosissime armantur ad bellum processuri homines:et nisi quam diligētissime in toto fuerint corpore mu niti:ad preliandum certus iudicant tur idonei.Spiritualis at militie nostre arma sunt fides spes.charitas.paciētia humilitas.obedientia.castitas.simul cuʒ sanctis anime vurtutibus per diuum p̄ ceptorẽ nostrū benedictū enumeratis in regula:sub capite quarto:vbi d̓ instrumeͬ tis bonoruͦ operuͣ pulchaͣ facit mentione At vtinā fratres mei taʒ essemꝰ curiosi et diligeͬtes ꝓ his militie nr̄e armis spūalibꝰ quaʒ homines mũdanos pro eo rum cor ruptibili armatura videmꝰ esse sollicitos Nunc autem quod nimis dolenter dico. quoniam arma salutis quibus debueramꝰ turpiter abijcimus:quid restat aliud nisi vt hosti nostro in certamine succumba mus?Sed forsan dicetis Si fides chri stiana sicut apostolus testatur ad arma turam spiritualis militie pertinet:eã cer te nunquam abiecimus.A redimus em̃ firmiter quicquid nobis credendum san cta mater ecclesia proposuit:et in ea fidei profefione vsque ad mortem constan ter intendimus permanere.Sed esto.qđ autem dicit sanctus Iacobus in episto la?Quid proderit fratres mei.si fidem qđs dicat se habere:opera autem non habeat Numquid poterit fides saluare eū?Si cut ei corpꝰ sine spū moꝛtuũ est:ita fides sine oꝑibꝰ moꝛ tua est.Quotiēs igit̉ cũqꝫ de fide scpͥtura loqui t:nō vulgaris et mor des in preparatione uangelij pacis.In omnibꝰ sumentes scutuͦ fidei.in quo possi tis omnia tela nequissimi ignea extingue","segment":12,"source":{"mapping_precision":"exact","pages":[{"label":"19","number":19}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-13","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0013","latin":"¶ Que sit armatura militie spiritualis.\ntum sicut iacobus dicit in epistola. fed o-\nportet fidei coniungere christiane opera\npietatis. Vos creditis in vnum deuꝫ om̄\nnipotentem. creatorem celi et terre: patreꝫ\net filium et spiritusm sanctum. Bene facit᷑\nEt demōes credūt et cōtreminiscūt. Quid\nenim? Ubi sunt opera: ꝑ que fides vestra\ndeclaretur in christo formata? Ociosa et\nmortua est fides: qͥue sāctis et necessarijs\nnon cōmendatur operibus. In christum\ncredimus: bene est si christi sequamur ex-\nempla. Nam si christum pietatis operibꝰ\nnon sequimur: frustra nobis de sola fide\nblandimur. Uos inquam creditis: et de-\nmones credunt. Auꝫ dilectione fides est\nchristiani: sine dilectiōe fides diaboli. Re-\ncte creditis: si deum ex toto corde pro viri\nbus amatis. Si autem vere deum nō di-\nligitis: fidem ociosam et mortuam habe-\ntis. Probatio autem dilectionis sācto gre-\ngorio testante exhibitio est operis. Sic\nenim loquitur in euangelio dn̄s. Si qͥs\ndiligit me: sermonem mēu seruabit. Hec\nergo est fides vera: bonis et sanctis operi-\nbus secundum christi doctrinam ordina-\nta. Si fide simul et opere in dominum ie-\nsum creditis: certe scutum salutis in ma-\nnidus tenetis: in quo cunctos aduersari-\nos ipso largiente domino facile supabitis\nDe hac armatura scriptum est. Sancti\nper fidem vicerunt regna: operati sunt iu-\nstitiam: adepti sunt repromißionem. Io-\nannes quoqꝫ ait. Omne qđ natum est ex\ndeo vincit munduꝫ: et hec est victoria que\nvincit mūdum: fides nostra. Et princeps\napostolorum petrus ita nos cōmonest di-\ncens. fratres sobꝛij estote et vigilate. quo-\nniā aduersarius vester diabolus tanquā\nleo rudiens circuit querens quem deuo-\nret: cui resistite fortes in fide. Uera fides et\nconfidentia in dominum nostrum iesum\nchristum est armatura inuincibilis atque\nfortissima: cui nemo vnquam aduersario\nrum potuit resistere: sicut in libro parali-\npomenon scribitur. Dixit rex iosaphat ex\nercitui suo. Credite in domino deo vestro\net securi eritis. In ecclesiastico etiam sic le-\ngimus. Qui timetis dominum credite il-\nli: et non euacuatitur merces vestra. Et\niterum. In opere tuo crede ex fide anime\ntue: hec est enim conuersatio mandato-\nrum. Qui credit deo. attendit mandatis:\net qui confidit in illo. non minoratus erit\nCurate nunc igitur fratres charissimi et\nsummo studio semper elaborate vt scu-\ntum hoc fidei sanctis operibus formate\ncontra omnes hostium vestrorum incur-\nsus manibus portetis: quia nunquā ab-\naduersario vincitur: qui hoc scutu inex-\npugnabili munitur. Hoc diuus confir-\nmans Augustinus d̄ verbis domini ait.\nNulle maiores diuitie, nulli thesauri. nul-\nli honores: nulla huius mundi maior est\nsubstantia. quam est fides catholica: que\npeccatores homines saluat: cecos illumi-\nnat. infirmos curat. cathecuminos bapti-\nzat. fideles iustificat: penitentes reparat.\niustos augmentat: martyres coronat: vir-\ngines et viduas et coniugales casto pudo-\nre ꝯseruat: clericos ordinat. sacerdotes cō-\nsecrat: credentes in hereditate eterna cuiri\nsanctis angelis locat. Sicut in radice ar-\nboris nulla proꝛsus apparet pulchritu-\ndinis species. et tamem quicquid est in ar-\nboꝛe pulchritudinis vel decoris ex illa p̄-\ncedit: sic ex fide peccatum\nest: quoꝫiam sine fide impossibile est pla-\ncere deo. Credere enim oporitet acceden-\ntem ad deum. quia est. et inquirentibus se\nremunerator. Quamto autem quisqꝫ plus\ndiligit: tanto in fide ampliꝰ profectit. Nāqꝫ\nfides sine charitate: est sicut proiectum in-\nutile. ac sine retinaculo scutum. O thesau-\nrus omnibus opulētior fides: que forma-\nta in mente hominis mortalem immorta-\nlibus comparas: demōes vincis et regna\ncunctaqꝫ dura superas fortiter et aduersa\nFides est fundamentum omnium virtu-\nrum: sine qua nullum spirituale subsistit\nedificium. Fides illuminatrix est mentiū\net principale spiritualis milite instrumen-\ntum. Nam sine fidei scuto diabolus non\nvincit̄: nec lasciue carnis īpetꝰ supraf.\nCogitemus ergo fratres quā necessaria\nsit nobis fides ꝑ charitatē formata adsa-\nlutē siue q̃ in hac milicia nobis certantibꝰ\nneqꝫ victoria cōcedit̄: neqꝫ cōfidētia reser-\nuat̉. Fides em̄ est scutuꝫ in quo facilime\nhoste salutis nostre vincimꝰ: si ansā diui-\nni amoris adiūgamꝰ. Dicit namqꝫ beatꝰ\npapa gre. Tūc ei veraciter fideles summꝰ:\nsi quod v̓bis ꝓmittimꝰ. opibꝰ adīplemꝰ.\nIn hac armatura fides cū sit fu̇damētuꝫ\noīm bonoꝝ operū: cūctas oꝑatiōes nr̄as","segment":13,"source":{"mapping_precision":"exact","pages":[{"label":"20","number":20}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-14","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0014","latin":"¶ Omelía.III.\nVIII\niure debet precedere: vt mens ad amoreꝫ valeat ꝑuenire. Nisi enim fides prius te-\nneatur: nullatenus ad spiritualem amo-\nrem pertingitur: Non enim charitas fi-\ndem: sed fides precedit charitatem: quia\nnemo potest diligere vl̓ sperare: quod bo-\nnum rennuit credere. Quoniam vero iaꝫ\nquod etiam iubet fideler creditis: sūda-\nmentũ spiritualis edificij super firmã pe-\ntram collocatis: nunc oportet vt etiaꝫ re-\nliqua ad perfectionem restantia sine mo-\nra faciatis. Pacem igitur et veritatem di-\nligite: quatenus infide christi vt veri mi-\nlites possitis omni tempore stabiles et fir-\nmissimi permanere. Naꝫ sicuti scriptura\ntestatur. veritas magna est. et fortior pre-\nomnibus. nec est cum ea quicquam ini-\nquum. Qui veritatem diligit verus chri-\nsti discipulus est: ipsumqƺ amat christianum in euangelio dicentem. Ego sum via: ve-\nritas et vita. Uniuersę quoqƺ vie domini\nmisericordia et veritas: a quoathanas ꝑ\nsuperbiam cecidit: quoniā in veritate sem-\npiterna non permansit. Iubet ergo san-\nctus christophilus paulus milites domi-\nni inveritate p̄cingere: in quo statum perfeccionis ad quem anhelare maxime debeat claustrales. voluit demōstrare. Quid nani aliud est veritatem diligere: qua esse hominē id quod esse iubetur. et traviuere ad normam iustitie. verum et solidū. qua-\nlem nature per gratiam sancta perfectio requirit? Dinc firmianus lactantius inquit. Qui veritati studet. abijciat inimicas illi et anxias voluptates que animuꝫ sibi vinciunt: et liberum esse non permittunt. Semper autem preferat vera falsis eterną breuibus. vtilia iocundis. Nihil aspectui gratum sit: nisi quod iuste. quod pie. quod religioso fieri possit: nihil audi-\ntui suaue: nisi quod animaꝫ reddit melior. Milites itaqƺ lũbos in veritate habent precinctos: qñ carnis illecebris et mũ di vanitatibus pro dei amore contempti ita student pro viribus conuersari et viure re: quatenus summeveritati que deus est valeant in omnibꝰ complacere. Post hec miles christi loricaꝫ iustitie iubetur inducre: sine qua nemo recte ac fructuosę poterit domino militare. Iustitia vero est ser-\nnara et distribuere vnicuiqƺ quod sibi secūdum legem vel naturam debetur. Et hec est omnium virtutum preclarissima: sine qua nulla potest esse pietas, nulla religio\nnulla sanctitas. nullaqƺ bonorum maloꝝ ve discretio. ipsa enim est lux et splendor magnus. ex qua totius boni confurgit inter mortales vis atqƺ dominatio. Justitia mater innocentie: concordie nutrix: parēs amicicie: pietatis genitrix: et seruatrix religionis. Iustitia sicut testatur scriptura ꝑpetua est et immortalis: iniustitia autem mortis est acquisisitio. Quibꝰ vero modis hanc iustitie loricam christianus miles debeat induere: ipse saluator noster in sancto euangelio denunciat dicens. Omni quecumqƺ vultis vt faciant vobis ho-\nmines: et vos facite illis similiter. Itaqƺ fratres mei hunc viuendi moduꝫ in nostrerio seruate: vrtnus q̄sqƺ commilitoni suo faciat in omnibus quemadmodum sibi ab alijs fieri secundum rectum ratio-\nnis iudiciū omni tẽpore desiderat. Hoc est enĩ primũ iustitie munus ne cui quis noccat: deinde vt communibus vtobꝰ fratri quod ad salutem iusta ratione con-\nducit vt proprium. O quanta pace fruentur mortales sihortamenta sectaren-\ntur apostoli: qua onera portare alteriꝰ al-\nter precipitur. Omnes: ĩquit scriptura: qđ facit iustitię iaꝫ: ex deo natus est. Hec est lo-\nrica iustitie fratres mandata dei custodi-\nre: proximum suum diligere: et deum super omnia furentissime amare. Hoc est indumentum militie nostre fortissimum.\ndeo cultum et pietatem nobis sanctimo-\nniam: et proximo fraternam exhibere charitatem. Omnes sub iustitia fuerit: nō ad christi milicium sed potius ad demo-\nnum se pertinere consortium ostēdit. Iu-\nstitia namqƺ virtus est maxima que vni-\ncuique quod suuꝫ est distribuit: quā nisi diligitissime custodieris: et monachi et mi-\nlitis vocabulum amittis. Redde igitur deo cultum et pietatē tuo siue rectori obedientiā. simul et reuerentiā: quarū alteta cordis. altera ꝟo est operis. Ne-\ncqƺ eī sufficit exterius obtēperare maioribꝰ nisi ex intimo cordis affectu similit̓ de eis recte sētiamꝰ. Decnāqƺ vera iustitia mo-\nnachoꝝ est fratres. q̄ vnusq̄sqƺ iuxta p̄scriptra legis normā sine offensiōe cōuersat̉.\ntribuēs vnicuiqƺ sua p̄priā dignitatē. ma\niori suo reuerentiam: pari concordiaꝫ: mino-\nri disciplina, deo cultum et obedientiaꝫ\n\nQue sit armatura militie spiritualis.","segment":14,"source":{"mapping_precision":"exact","pages":[{"label":"21","number":21}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-15","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0015","latin":"sibi sanctimoniam: inimico patientiam: pauperi misericordiam: omnibus frater nam in domino charitatem. Ergo sacer christophilus inquit. Debitores sumus fratres non carni, vt secundum carnem vivamus. Si enim secundum carnem vivemus: si autem spiritu faciem carnis mortificaueris, viueris. Recte igitur militat do: q̄ distribuit vnicuiq̄ quod suum est. Calciatos de hinc pedes habe re iubemur in preparationem evangelii pacis: quatinus bonum quod ipsi domino largiente cognouimus: etiam alius hilariter communicemus. Ex enim nostra fratres secundum quam domino militare iubemur evangelium est iesu christi: ad quod omnes claustralium regulae et constitutiones ordinantur. Non enim prope constitutiones monasticae evangelium: sed propter evangelium statuta sunt facta monachorum. Christianus nam igitur saluari potest non monachus: sed monachus saluari non poterit nisi fuerit christianus. Pudeat quosdam nimis supersticiosos et fatuos claustrales, qui regulae et statuta sua pluris faciunt quam evangelii christi: qui traditiones hominum custodiunt usus ad carceres et vincula: dei aut constitutiones et iure universalis ecclesie non ad uertit. Ips verbis saluatoris nostri recte coueniuit indeis cata matheum dicentis Quare et vos trasgressimini mandatui dei: propter traditionem vestram. Quagelica nacq doctrina, omnibus totius mundi constitutionibus loge est preferenda. Post evangelium vero primum auctoritatis locum statuta obtinent ecclesie universalis et nul le monachorum constitutiones aut regulae illis dignitate comparantur. Curem ad evangelicam vivere puritatem: et erimus in monastica patrum conversatione perfecti. Sint pedes nostri calciati semp in preparatione evangelii pacis: vt mortificemus in nobis desideria carnis: et per amorrem dei et proximi pace habeamus cum omnibus. Nam sine pace et concordia fraternitatis: nihil prodest maceratio carnis: sancto dicete hieronymo. Quisquis corpus affigit. sed concordiam deserit: deum quidem laudat in tympanos: sed non laudat in choro. Hinc salomon pacificus laudans virum dicit in proverbiis. De/lieor est bucella sicca cum gandio: quaz do mus plenavictimis cum iurgio. Et iteru\nOmelia. III.\nFo. IX.\n\nirás comprimit: supbos calcat: humiles\namar: discordes sedat: inimicos cócor dat\ncúcris est placida: nulli gravis: nulli mo\nlestá: nulli onerosa: nescit extollí: nescit in\nAri. Et qui accipit teneat: qui perdi\ncir repetat: qui amicit exquirat: quoniam\nqui in eadem inuentus non fuerit: a pa\ntre abdicatura filio expéredatur: et nibi\nominus a spiritu sancto alienus efficiur.\nAd hereditatem domini nunc potest ac\ncedere: qui testamentum pacis noluit ob\nservare. Locus in dei in pace est: diaboli\nautem mansio in ira et perturbatione. Om\nnis itaç homo qui hanc triplex pacem\nin corde suo non habuerit: qui eam in ore\nnon prestiterit: nec in operibus ostende\nrit: nec monachus est dicendus: nec chri\nstianus. Nunc dicit in evangelio domini\nBeati pacifici: quoniam filii dei vocábu\ntur. Si dei vocantur filii qui pacem faci\nunt: proculdubio satáhane sunt filii qui pa\ncem confundunt. Unde frátres mei char\nrissimi habéte inter vos pacem illam quá\nmundus dare non potest: quae est pac dei\net díni nostri iésu christi: de qua dígit eis\nías prophetae. Et erit opus iustitie paci:\net cultus iustitie silentium: et secúritas vso\nin sempitérnum. Deus enim pacis et dile\nctionis est dominus: unde quicunque pacem\net fraternam dilectionem violat: quod verus\ndei amator non sit manifestus. Si pac chris\ntis vera in coaeribi: vestris: et nul\nla hui? mundi aduersa formidabítis. In\nter vos etiam sit pac vera: nó fuçata: quo\nniam christus pacem non ex ore sed ex co\nde desiderat: et affectu potius quam labis\nis vult proximum salutari. Unde si con\ntristauerit quispiam ex vobis in aliquo fra\nerem fuunt: satis faciat illi quam primu\nante solis occasu: et cauete omnes ne sol\noccidat super iracundiam vestram: quo\nniam ira inueterata generat odium: et spo\nliat animam omníomatu virtutum. Ergo monaché\nsi peccaueris in frátre tu\num: mor age penitentiam coraeco: ac pro\ncidens ad genua veniam precare. Et gla\ndivum inquit spiritus: quod est verbú dei\nper omnem orationem et obsecrationem\nin manibus christi milites semper tenea\nmus. Verbum dei quod in sanctis conti\nnetur scripturis victorius est contra omi\nnes demonum incursiones muniment: si\ncúr salvatoris nostri monemur exempló:\nqui temptatus a diabolo: tranquilla man","segment":15,"source":{"mapping_precision":"exact","pages":[{"label":"22","number":22},{"label":"23","number":23}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-16","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0016","latin":"Delectiōe et studio diuinarū scripturā\na nobis. Om̄is em̄ qui mortaliter peccat\nsanua cordis sui dia bolo aperit: deo clau-\ndit: nec potest in adiuutoriū altissimi confi\ndere: quādiu sine penitetia in scelere per-\nmanserit iacere.\nExplicit Omelia .ij.\n¶ De lectione et studio\ndiuinarū scripturarū: Omelja quarta.\nCum omnis scriptura di\nuinitur? inspirata vt sacer\nchristophilus inquit vti\nlis sit ad docendū: vel ad\narguendū: ad corripien-\ndū ad erudiendū in iusti\ncia: vt perfectus sithō dei: ad omne opus\nbonū instructus: libenter debemus lecti-\noni diuinarū scripturarũ insistere: et om̄ie\nstudii litterature secularis in quo aliquā-\ndo desudauimus: ad huius speculatiōis\naciem ordinare. In scripturis nanqꝫ diui\nnis quicquid salutaris requirit scientia\ncopiosissime reperitur expressiuꝫ: vt quod\nibi non inueneris: minime ad salutē sit ne\ncessariū. Daiestas etenim diuinarū scri-\npturarū omnem totius mundi scientiam\natqꝫ doctrinam longe procul transcendet\nqua spiritus sanctus hominiꝝ dei vt scri\nberetur infudit: et vt intelligatur a studio\nsis lectoribus illustratiōis sue gratiā im-\npendit. Dancfratres mei scriptura sedu\nlo cuꝫ puritate mentis et feruore gemine\ncharitatis reuoluite: qm̄ quisquis decum\nveraciter diligit: omne tempus quod in-\nuenire potest ad ociū in sacris lectionibꝰ\nconsumit. Sint vobis incitamēta precor\nad salubre studiū scripturarū furiosa vt\nīta dixerim gesta amatorū carnaliū: qui li\nteras et eulogia suarū accipientes ama-\ntricū legere non cessant: sepiusqꝫ et relegūt\net osculantur: et quod maioris est indicieuꝫ\namoris vel ad collū suspendūt vel ad pe-\nctus: quatens nunqꝫ a mente recedat ei\nus qua cupiunt dilecte memoria. Consi-\nderate fratres carnaliū in amore demen\ntiam: et vestra circa dei amorē erubescite\nrepiditatem. Quis vestru circa scriptu-\nras dei sanctas tāto cordis amore afficit̉\nquanto cecus amator circa literas ama-\ntorias spurcas et vanissimas vnius mere\ntricule infanissimas pre dilectione inflamat̉\nIlle propter absentis qua cupit amoreꝫ\nliteras et munuscula crebris osculis pro-\nsequitur: apices singulos pre nimio amo re considerando iteratis vidibus rimatur\nin omnibus que agit semper absente co/\ngitat: ad eius venire conspectum anxius\nfestinat. O si nos qui monachi dicimur\nchristiani: qui regi supremo et immortali\nchristo iesu militamus: qui deum nostrū\nsuper omnia iubemur diligere: et nihil in\nhoc mūdo preteripsum precipimur ama\nre: si inquam tanto creatorem nostrū pro\nsequeremur amore: quanto suas amicas\ncorruptibiles et mortales: obseruant et di-\nligunt homines carnaliter sapientes. De\num nobis scriptura sancta qnotidie lecta\ninsinuat: eius voluntatem nobis manife\nstat: quid facere debeamus nos instruit:\net quid cauere pandit. Per ipsaꝫ omnipo\ntens nobifcum loquitur: et iniuisibili nos\nmagisterio informans cōsolatur: sancto\ndicēte apostolo. Quecunqꝫ enim scripta\nsunt ad nostram doctrinam scripta sunt:\nvt per pacientiam et consolationē scriptu\nrarū spem habeamus. Unde verus chri-\nsti miles et precipue claustralis: q̄ deū in\ntoto corde suo diligit eiqꝫ soli placere ꝯcu\npiscit: scripturas diuinas et maxime san-\nctum euangelium affectuose amplectit̉:\net in eius lectione meditando assidue oc-\ncupatur. Quicunqꝫ autem diuinarū scri\npturaruꝫ lections negligitur: quod verus\ndei amator nō sit manifeste osciendit. Sꝫ\nquid ait ipsa scriptura? Qui auertit aurē\nsuam ne audiat legeꝫ: oratio eius erit exe\ncrabilis. Teati vero qui scrutantur testi\nmonia domini: in toto corde exquirūt cū\nuos itaque fratres mei si dominum ie-\nsum in toto corde vestro veraciter diligiti-\ntis: si complacere illi super omnia vt veri\nmilites desideratis: si deniqꝫ ad perfectio\nnem vite monastice cupitis proficere: in\nlectione diuinarū scriptuarum debetis\nvos semper cum affectione feruida occu\npare. Quam sit vtilis lectio scripturarū:\nbeatus Hieronymus insinuat dicens.\nAma scientiam scripturarū et carnis vi-\ncia non amabis. Nihil enim post deū in\nhac vita suauius sumitur: nihil duieius\nsentitur: nihil mentem ab amore huius\nmundi validius separat: nihil contra om\nnes aduersariorū temptationes militem\nchristi adeo confortat: nihil monachum\nad omne opus bonum in tantum dispo-\nnit et confirmat: quemadmodum lectio\nfrequens et studium ardens scripturarū.\nEnimuero si omnipotētis beneficia que","segment":16,"source":{"mapping_precision":"exact","pages":[{"label":"24","number":24}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-17","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0017","latin":"Omelia .IIII.\nFo. X.\nhumano impendit generi per totam late scripturam legendo ad memoriam studi osa deuotione reducimus: materiam et occasionem prestabunt nobis maximam qua in dei amore per amplius ardentes proficiamus. Tota enim series diuinarū scripturarum quid continet aliud quam textum quendam bonoruꝫ ordinem: que deus hominibus vel iam prestitit: vel eti am se daturum repromisit? Aut quid est quod nos ad tolerantiam maloruꝫ adeo corroborare queat et voluntarie reddere patiētes: sicut si legamus in euāgelio pas sum innocenter pro nobis dei filiū: et post eum martyrum victorias sanctoruꝫ? Sa cra nanqꝫ scriptura cōtinet que nobis ad scientiam salutareꝫ sunt necessaria: et mo/ net nos quid in hac peregrinatione mili tantes vtiliter debeamus appetere: quid etiam declinare. Dinc diuis iterum di/ cit Hieronymus. Nostre diuitie sunt in lege dei meditari die ac nocte. Prepaꝛe/ mus igitur nobis fortitudinem: assuma/ mus nobis perfectum robur: vt inter er/ rorum tenebras et confusioneꝫ noctis: sci entie christi lumen appareat: diesqꝫ et no/ ctes lucem habeant protegentem: vt scri ptura duce ad terram sanctam pertuenire valeamus. Quid naꝫ hac eruditione me lius: quid suauius disciplina? Quid dul/ cius domino nostro ieisu christo: qui vera est salus et dulcedo fideliū animarum? Sit autem nobis conuiuium christus sit lectio sacra cibus noster et potꝰ. Quid enim potestesse vita monachi sacerdotis sine scientia scripturarum? Abhꝛistum nō visu non auditu nō tactu sed lectione scri pturarum cognoscimus: et quanto plus legendo ad veram scientiam proficimus tanto in scripturis sanctis amplius dele/ ctamur. Quid enim dulcius: quam dei scire voluntatem: et promißionum precia non ignorare? Nam sicut Hieronymus dicit: pinguissimus est ager diuini sermo nis: qui omnes in se habꝫ delitias: et quic quid volueris ex illo nascitur: sicut tra/ dunt indei quod manna in deserto quan/ do comedebatur secundum voluntatem et desiderium in ore sapiebat comedentis. Diuinas igitur scripturas fratres mei se pius legite: per quas potestis volunteateꝫ dei plane cognoscere: et cōtra insidias di/ aboli fortissime vos armare. Nam si iu/ xta apostolum Paulum: christus dei vir tus est: et dei sapientia: qui nescit scriptu/ ras: nescit dei virtutem et sapieniam: et chri/ stum quomodo sciet? Ignorantia em̄ scri pturarum: ignorantia est christi: et qui ne/ scit christum: ad eius non pertinebit con/ sortium: sancto dicente christophilo: quo niam si quis ignorat: certe et ignorabitur. Quanto autem quis in studio diuinarū scripturarū magis assidueus fuerit: tan to ex earum lectione maiorem intelligen/ tiam et dulcedinem capit. Uos autem ma xime decet fratres diuinas scripturas qͦ/ tidie legendo et discendo reuoluere: qui/ bus et tempus copiosum ab occupationi/ bus feriatum conceditur: et locus rarita/ te occurrentium satis conueniens offer/ tur. Idcirco vos hortoꝛ et moneo si ve/ stram salutem diligitis: vt diuinas lectio nes in manibus semper habeatis: quate/ nus omne tempus quod vobis post ora/ tionis cultum sine labore permittitur: ad sacre scripture studium expendatur. Nō p̄tereat dies vlla: fratres mei: in qua mo/ nachus christo militans non aliquid le/ gat ex sacris voluminibus quod cum in sancto proposito faciat meliorēm. Quin potius diui Hieronymi sequatur consili um dicētis. Sint scripture semper in ma nibus diuine: et iugiter mente voluantur: nec tibi sufficere putes mandata dei me/ morie recondere: nisi studeas illa etiam operibus adimplere. Duo em̄ deus a no bis fratres mei requirit. Primo em̄ vult nos scire sanctissimam voluntatem suam secundo vt agnitam faciamus. Scire au tem eius mandata non possumus: si di/ uinarū scripturarū scientiam ignore mus. Necqꝫ voluntatem dei facit qui eam ignorat: neqꝫ sciet qui nondidicit. Discito igitur que sit dei voluntas beneplacens vt facias: facito cognitam: vt amplius intelligas. Nemo enim dei voluntateꝫ me/ lius intelligit: quam ille qui cognitam ex amore facit. Itaqꝫ si doctissimus diuina/ ruꝫ scripturarū paraphrastes cupis euā dere: non a verbis sed in sanctis operibꝰ scientie studium discas inchoare. Tunc enim sacre lectionis vberem comprehen des scientiam: si munduꝫ custodieris coꝛ tuū ab om̄i peccato: et feruens in dei amo re sancta cōpunctꝰ iugiter reuolueris scri ptura s. Scientia em̄ diuinarū scripturaꝝ altus est mons in quo cum domino moꝑ ses loquitur: ad quem accedere vitioruni b ij","segment":17,"source":{"mapping_precision":"exact","pages":[{"label":"25","number":25}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-18","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0018","latin":"Delectiōe et studio diuinarū scripturarū\nfordibus pollutus homo prohibet̉. Sic nancꝫ in exodo legitur. Lauete ne ascen-\ndatis in montem: nec tangatis fines illi-\nus. Omnis qui tetigerit montem morte\nmorietur. Siue iumentum fuerit siue ho-\nmo: non viuet. Homo siquidem monteꝫ\ntangit et moritur: quotiens quis literatu-\nra seculari turgidus in simplicitate diui-\nnarum scripturarum scaudaliʒatur. Be-\nstia vero montem tangit et lapidibus ob-\nruitur: quotiens homo carnaliuꝫ furore\npassionum immersus: ad sacre scripture\nstudium non purgatus animo progredi-\ntur. Si ergo lectiones diuinaruꝫ scriptu-\nrarum salubriter vultis euoluerē: si ad ve-\nram scientiam legendo cupitis peruenire:\nomnem curate in primis et elationem su-\nperbice: et temeritatem perfide deponere:\nacdeinde cubiculū cordis vestri ab om-\nni immundicia carnaliū voluptatum ex-\npurgare Deus em̄ vt ait scriptura cano-\nnica: superbis resistit: humilibus aūt dat\ngratiam. Nemo superbus: clatus: arro-\ngans: et temerarius: nemo carnis ani-\nmo: luxuriosus vel inquietus: ad studiuꝫ\nsacre scripture habetur idoneus: sed hu-\nmilis duntaxat: mitis: mansuetus: pudi-\ncus: castus: corpore et mente tranquillus\nDine prosper in epigrāmate dicit. Man-\ndata dei scrutari nisi quieta mens nō po-\ntest. Utergo religiosum exercatur studi-\num: obijcienda sunt iurga malignorum.\nScrutari legem possunt vtcuncꝫ quiete:\nsi mūdi a strepitu libera corda vacent. Ut\nmens ergo pijs studiiʒ intenta inuenitur:\nprelia diuinus carnea vincat amor. Naꝫ\ntemplum domini per sacra filēta crescit:\net tacite strnuitur: nō ruitura domus. Dū\ndatis igitur animis et corde in dei amore\ncompuncto: atqꝫ in vera contritione hu-\nmiliato: ad studium scripturarum proce-\ndite: quia non illuminabit vos dominus\nnisi ab omniprius fecerit iniquitate pur-\ngatos. Nanqꝫ vt scriptura ipsa dicit: per-\nuerse cogitationes separant a deo: proba-\nta autem virtus corrīpit insipientes: quo-\nriam in maliuolam animā non introibit\nsapientia: nec habitabit in corpore subdi-\nto peccatis: qui spiritus sanctus discipli-\nne effugiet fictum: et auferet sea cogitati-\nonibus que sunt sine intellectu. Ideocꝫ\norandum nobis est cū sancto David cre-\nbrius ad dominū. Aor mundum crea in\nme deus: et spiritū rectuꝫ innova in visce-\nribꝰ meis. Nemo em̄ sacras dei scriptu-\nras vtiliter intelligit: qui se in toto corde\nsuo ad dominū per potentiā non conuer-\ntit. Ideocꝫ si vultis diuina eloquia et re-\ncte et salubriter intelligere: summo in pri-\nmis curate studio: mundos vos ab omni\npollutione peccati pro viribus custodire.\nNon vos precor seducat quorundaʒ mo-\nnachorum vesana stultitia: qui suā igno-\nrantiam trito conantur excusare prouer-\nbio dicentes. Ad quid nobis scientia scrip-\nturarum: qui predicationis nullum ha-\nbemus officium? Uiri sapientis amplecti-\nmur consilium: qui dicit in libro prouerbiorū.\nQui ambulat simpliciter: ambula-\nlat confidenter. Sufficit nobis simplici-\nter viuere: quoniā scrutus sciens volunta-\ntem domini sui et nō faciēs vapulabit pla-\ngis multis: qui aūt non cognouiit et cōmi-\nfit digna plagis vapulabit paucis. O stu-\nliti et perditissimi petrones qui scientiaꝫ salu-\ntarēm contemnitis: et ignorantia diui-\nnatū scripturarū potius q̄ intelligenciaʒ\namatis. Nunqͥd affectata ignoraria pau-\ncioꝛibꝰ vos plagis reddet obnoxios? Aut\npropterea delinquentes eritis coram deo\ninnoxij: quia mandatorū dei voluntarie\nestis ignari? Duplici pena cruciandi cri-\ntis: altera quod scire viā mandatoꝛuʒ dei\ncontemptitis: altera quod sermones eius\nnō custoditis. Non est quā allegatis sim-\nplicitas: sed duplex potius impietas. Nā\nsi iuxta prophetā beati sunt qui scrutant̉\ntestimonia domini: quis dubitet illos ef-\nse maledictos qui nec deū exquirunt nec\nscripturas eius aduertunt: sed indurato\nmagis anīo contentunt? Audite quid vo-\nbis salomon dicat in prouerbijs. Ubi nō\nest scientia anime non est bonū et stultitia\nhominis supplantat gressus eius. De vo-\nbis etiā o sultissimi tenebriones illud in-\ntelligitur sancti Hieronymi: quoniaꝫ ibi\nnon est ignorantia iā excusabilis: xvi sci-\ntur quid fit illud quod ignorat̉. Magis\naūt cauendū vobis ne cū illis tandē com-\nputenmini qui dixerūt deo recede a nobis:\nviā scientiarū tuarū nolumus. Uerbū salomonis male intelligitis: qui de ignoraʒ\ntia dictū simpliciter putatis. Qui ambula-\nlat simpliciter sine aliqua deceptrione proxi-\nmi: ambulat confidenter in custodiendo\nmādata dei: qui aūt deprauat vias suas\nnō pōt latere sed manifestus erit. Dine\nrusius ait: Labia itusti crudiunt pluri-","segment":18,"source":{"mapping_precision":"exact","pages":[{"label":"26","number":26}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-19","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0019","latin":"Omnia IIII.\nFo XI.\nmos: qui autē indocti sunt: in cordis ege-\nstate morietur. Quid miserabilius sacer-\ndote indocto: qui etiā si predicationis nō\nhabeat officiū: ratione tamen suscepti or-\ndinis ad scientiā obligatur scripturarum\nVultem deus vt omnis sancta ei\nus voluntate impleat: quā nemo facere\nsufficit qui ignorat. Primo itaqꝫ iubet do-\nminus vt eius beneplacitū discas: secun-\ndo vtfacias. Quomodo igit legis igno-\nrantia putabitis excusablem perquā facti\nestis primum voluntatis dei transgressores\nQuare putatis omnipotens deus volu-\nmina hominibus suarū tradidit scriptu-\nrarū? An vt legerent ab eis intelligeren-\nturqꝫ vel vt nō lecte contemerent? Cer-\nte vt legerent eas mortalibus sunt date\nscripture mandatorū dei: postea vero vt\nopere complerent. Uos aūt qui deiscri-\nptores animo deliberato vultis ignora-\nre: quomodo voluptas dei sunt volu-\nminas omnibus suis tradidit scripturam?\nAn utile est esse poteritis: qui audi-\ntores ante non fuitis? Fieri nanqꝫ po-\ntest vt sciens voluntatem dei aut obseruet\neam: aut negligat: sed fieri non pōt vt eaꝝ\nignorans impleat. Animero facilius ali-\nquis non faciet bonū quod nouit: quā im-\npleat opere quod ignorat. Nemo aūt fa-\ncit bonū quod necit. Dicit de ignorantia:\nbus in quo dā loco sanctus Augustinus.\nNon omnis ignorans immunis est aculpa.\nIlle em̄ ignorans pōt excusari a pena\nqui quod disceret non inuenit. Illis aūt\nignoscio nō poterit: qui a quo discerent ha-\nbentes: discipline operaz non dederunt.\nHinc et sanctus leo papadicit. Si in laicis videtur intollerabilis inscicia: quā to-\nmagis in his qui presunt: nec excusat ioēe\nest digna nec venia. Undefratres non fa-\ncit vos ignorantia diuinarum scripturarū\nexcusatios coram deo sed dupliciter reos\nqui ne dei voluntate oporteat vos facere\neaꝫ penitus cupitis ignora. Homo em̄\ndiuine voluntatis nō debet esse ignorarū\nexcepti sui: vnicuiqꝫ mortalium necessaria est ad salute: quā usque inueniet sine noticia\nscripturam. Animero sicut ex cognito\nne sui venit in hominez timor dei: et ex ei?\nnotitia nasceat amorita prouenit ex igno-\nrantiā putabitis excusablem perquam facti\nestis primum voluntatis dei sunt date\nscripture mandatorum dei: postea vero vt\nopere complerent. Vos aut qui discipulos\nturpias ignorans mente disco-\nlos et vagos: quibus eo magis imputa-\nmus ignorantiam: quo minus inclinantur\nad disciplinam. Turpe quidem est nescire\nquod scire iuberis: turpior non disceret:\nturbissimum vero contemnere. Et sunt inter vos quidā qui scientiam salutare? ne sciunt si addam esse et alios qui scientiaꝫ diuinam scripturas penitus contēnant. Cer-\nte nō mentiores: vos scitis quia verū est qđ dico. Nam studijs meis nōnulli vestruꝫ vsqꝫ ad inuidiam grauiter aduersati sunt: pientes me illorum hortatu in abnegatione traducere scripturarū: vt ruricolami facerent et porcorum curatorez potius quam animarū. Sed frustra conantur diuinū impedire oraculum: quo impellente omnes mundi honores atqꝫ diuitias qua diu vi-\nxero studio postponere decreui scriptura-\nrum. Abbas sum vester quam diu voluerit ille qui me vocauit: si alterū e duobꝰ opor-\nteat: abbatiam malo dimittere: quam san-\ncto scripturarū estudio renunciare. Scio\nem̄ vere nihil in hac vita homini clausira li salubrius posse contingere: quam si diuisas ceperit scripturas veraciter amare.\nQui quis vestrum habe in institutionem meam sequi voluerit: me ducem itineris pariter et comitem habebitur. Qui aut sequi discentem contempserit: docentem nihilominus audi re compellet vel inuitus. Hec dixerīt in eos qui terrencia sapientes et caduca: timorem a se domini adijciunt: qui omnia pe-\nne ignorantes discerent contemnunt. Ego noui pecoris mei vultū: et singulorum inclina-\ntiones cordium vestrorum me credo nō penitus ignora. Idcirco non cessabo vos cohortari ad sancta studia scripturam: sciens quod amator sacre lectionis: nō pōt carnaliū operator esse vitiorum. Quāto em̄ b ij","segment":19,"source":{"mapping_precision":"exact","pages":[{"label":"27","number":27}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-20","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0020","latin":"De quotidiana renouascti propositi.\nmonachus in perdiscendis scripturis fu¬\nerit studiosior: tanto minus carnaliuꝫ vo¬\nluptatum ardoribus inflammatur. Quā¬\nuis enim: uxta sententiaꝫ diui Hierony¬\nmi: monachū non docentis: sed plangē¬\nris potius videatur habere officiū: quia\ntamen christi profitetur militiam: congru̇\nit immo necessariuꝫ est vt dei omnipoten¬\ntis in cuius verba iurauit et arma: bene¬\nplacitam nouerit voluntatem. Uerum si¬\ncut miles voluntatem domini sui procul\nabscentis scire non potest nisi per nuncios\net cpistolas: ita monachꝰ eterni regis pre¬\ncepta non intelliget nisi per saceros lectio¬\nnes atqƺ sermones: euangelicas scriptu¬\nras.\nIannuam salutis nescientibus lectio\nscripturarum aperit: studiosum lectorem\nrecto tramite ad dei notitiam introducit\namatorem sui facit omnia mundana con¬\ntennere et nihil aliud qͣꝫ veram sapienti¬\nam amare. Nihil autem turpius quam\nin spirituali conuersatione monachū nol¬\nle proficere et voluntateꝫ dei scienter vel¬\nle ignorare. Nemo sibi de sua infirmitate\nvel ignorantia blandiatur: quoniam qui\nignorat ignorabitur et qui scientiam odit\nsaluarem merito condemnatur. Missu¬\nrus in omnem terrā predicatorē domi¬\nnus premonnit dicens. Prudentes esto¬\nre sicut serpentes: et simplices sicut colū¬\nbe: ne vel supplāteris ab aliquo per igno¬\nrantiaꝫ: vel iniuriā struas alicui per frau¬\ndem. Paruꝫ nanqƺ distati in vitio: vel de¬\ncipere posse vel decipi. Rogo vos igitur\nfratres charissimi vt in regulam dūi pa¬\ntris nostri Benedicti velitis intendere:\nque vos monet in plerisqƺ locis frequen¬\ntius lectionibus diuinarum scripturarū\ninsudare. In scripturis em̄ docemur ad\nomnim pietatem informati quemadmo¬\ndum in hac breuissima peregrinatiōe hu¬\nius incolatus debeamus viuere: vt do¬\nmino deo nostro possimus super omnia\nplacere. Monachorum nanqƺ est mundū\net omnes voluptates presentis vite pro dei\namore contemnere: motus carnis illici¬\ntos viriliter compꝛimere: orationi quoqƺ\nlectioni et meditationi scripturarum inisi¬\nstere: et mentem a terrenis ad celestia iu¬\ngiter eleuare. Beatus ille monachꝰ qui\nnon abijt in consilio impioꝛū: et in via pec¬\ncatorum non stetit: et in cathedra homi¬\nnum pestilentiuꝫ non sedit: sed in lege do¬\nmini meditatū die ac nocte: discens hic\nin scripturis dei sapientiaꝫ: cuius fructuꝫ\nrecepturus est post huius peregrinatio¬\nnis terminum vitam eternam.\nDe quotidiana reno¬\nuatione sancti propositi: Omnia quinta:\nA Udiuin? fratres charissi¬\nmi lectionē nob̓ recitataꝫ\nde libro sancti iob: in qͣ hu¬\nmani generis deplangit\nmiseriam: et huius calamī¬\ntatem vite: simul ac insta¬\nbilem breuitarem. Homo inquit natus\nde muliere: breui viuens tempore: reple¬\ntur multis miserijs: qui quasi flos egre¬\nditur: et conteritur: et fugit velut vmbra: et\nnunquam in eodem statu permanet. Ec¬\nce inquit breues anni transeunt: et semi¬\nram per quam non reuertar ambulo. De¬\nficiet omnis caro simul: et homo in cine¬\nrem reuertetur. Quid inter hec fratres\nanimaduertitis: quid ue cogitatis? Est\nne in nobis homo qui se nesciat esse mor¬\ntalem: qui cum veritate possit dicere: non\nmouebor in eternum? Heu fratres mei\nquam sumus ceci oculos tenentes aper¬\ntos: quam obliuiesi viatores summis et de¬\nsides: qui nos certo certius nouimus esy¬\nste morturos: erita in vanitate presentis\nvite confidimus: ac si non essemus moꝛ¬\ntales. Sed quis est homo: qui viuet nō\nvidebit mortem: eruet animam suam de¬\nmanu inferi? Ecce ait scriptura: omnes\nmoritur: et quasi aqua dilabimur super\nterram. Idcirco memoria estote fratres\nmeū: quoniam mors non tardat: et breue\ncomputabitur omne quod preterijt: quia\nvt sanctus ait christophilus paulus: sta¬\nturum est hominibus seinel mori: quam¬\nle gem necessitatis communem nemo po¬\nterit subterfugere. O si nūc venture moꝛ¬\ntis horam quam vnusquisqƺ nostrum ne¬\ncessario subibit in breui: quotidie ante me̓¬\ntis intuitum poneremus: taliterque vi¬\ntam disponeremus et moꝛes quo semper\nmueniremur parati: qͣꝫ felix et tuta fieri\nposset emigratio nostra. Nonne et rex vi¬\nuorum et mortuorum ipse christus domī¬\nnus noster ad mortem nos semper volēs\nesse paratos in sancto euangelio premo¬\nnuit dicens? Ideo et vos estote parati:\nquia qua hora non putabitis: filius ho¬\nminis veniet. Quantum vero prosit ad","segment":20,"source":{"mapping_precision":"exact","pages":[{"label":"28","number":28}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-21","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0021","latin":"mentis puritatē frequens meditatio mor¬\ntis: sapiens in ecclesiastico premonuit di¬\ncens: In omnibus operibus tuis memo¬\nrare nouissima tua: et ineternum non pec¬\ncabis. Mortis future cogitatio timoreꝫ\ninducit: timor vero menteꝫ necessario cō¬\ncutit: et quasi clauꝰ malleo impulsus: om¬\nnes carnis motus superbie: ligno crucis\naffigit. Huius consideratione opinionis\nplerq́ꝫ philosophorum gentilium: omnē\nviri sapientis vitam quandam meditati¬\nonem mortis continuauit esse dicebant.\nHinc et sanctus Hieronymus dicit. Ni¬\nhil eque tibi proficiet ad temperantiam\nomnium rerum: sicut frequens medita¬\nrio breuis vite huius et incerte: que sicut\nfoliuꝫ quod vento rapitur defluit: et quā¬\ndo non timetur in mortem cadit. Idcir¬\nco memento mortis tue quam nullo con¬\nsilio potes euadere: et omnes motus car¬\nnis: facile poteris superare. Nam qui se\nquotidie cogitat morituruꝫ: presentia de¬\nspicit: et se nisi desipiat penitus ad futura\npreparabit. Scio enim et partim me fate¬\nor expertum: quod mentis humane vo¬\nluntas in sancto vite spiritualis feruore̓\ndiu vniformis nō potest consistere: et pro¬\npterea memoriaꝫ mortis vobis ante ocu¬\nlos placuit sepius reuocare: quatenꝰ dū¬\nmens furutorum timore concutitur: san¬\ncti feruor propositi quotidie renouetur.\nAnimus etenim humanus colligatus ꝓ¬\nexercitio sui ad corpus: nimiuꝫ est fluxus\net instabilis: et nunc ad illud rapitur: nunc\nvero ad aliud mouetur. Propterea dicit\nin prouerbijs dei sapientis per salomonē.\nPrebe filii mi cor tuum mihi: et oculi tui\nvias meas custodiant. At si dicat. Nisi\ntotum amorem cordis tui diuine sapien¬\ntic mancipaueris: nunquam in custodia\nmandatoruꝫ domini stabilis et confirma¬\ntus eris Sicut enim cor primum est prin¬\ncipium motus in homine: ita maior est il¬\nlius pro vite cōseruatione custodia: quo¬\nniam si morborum incertus percutitur: vi¬\nra corporis iam tota periclitatur. Unde\nscriptum est Omni custodia serua cor tu¬\nuꝫ quia ex ipso vita procedit. Cordis au¬\ntem nomine affectum intelligimus quo¬\nrien ad alicuius rei declinar amorem: il¬\nli tantum inherens vt totam implicet vo¬\nluntatem. Dinc psalmista dicit Diuitie si\naffluant nolite cor apponere id est nolite\nillas ex voluntatis desiderio amare. Ni¬\nhil humano corde mobilius est: quod ad singulas pene cogitationes alteratur: et\nin eodem proposito difficulter potest con¬\nsistere nisi violenta quaꝺaꝫ intentione re¬\nstringat Quod sanctus dauid non igno¬\nrans ad dominum dicebat Ego autem\ndixi in abundantia mea non monebor in¬\neternum Domine in voluntate tua pre¬\nstisti decorimeo virtutem Auertisti fa¬\nciem tuam a me et factus sum conturba¬\ntus Idcirco fratres mei charissimi siq̇s\nest vestrum qui domino et saluatori no¬\nstro in vera puritate cordis famulari de¬\nsiderat siquis monachus esse et opere si¬\nmul et nomine optat discat in primis non\nsibi sed deo confidere et bonum sancte cō¬\nuersationis propositum noua semper in¬\nstitutione curet non solum quotidie fed\nsingulis quantum precualet etiam horis\natqꝫ momentis renouare. Spiritualis ete¬\nnim conuersationis feruor ad cuius ope¬\nrationem experimentalem claustralis vi¬\nte institutio omnis dignoscitur ordinata\ndiu in eodem puncto non potest consi¬\nstere quoniā si non semper in anteriora pro¬\nficit: ad inferiora et quod est deterius infir¬\nmiora necessario recurrit Non est in pa¬\nlestra spiritualis exercitijs aliqua statiōis\nmorose consistentia quoniaꝫ humani cor¬\ndis proprietas est suo motu naturali semi¬\nper vel ad meliora proficere vel ad id qđ\nmalum est recidiuare Unde si non profe¬\ncis in conuersatione spirituali necessario\ndeficis si non ad sanctiora progredieris:\ncerte retrocedis Quod nobis cum expē¬\nriētia perspicuū fecerit nō cesso admone¬\nre charitates vestras vt desideriū vestrū\nin bona cōuersatiōe semp̄ ad vlteriora ex¬\ntēdatis ne ibi perniciosū īcidatis deficiē¬\ndi periculū: vbi ꝓficiēdi nō innouastis ap¬\npetitū Feruor aūt spūalis ppositi ad dei\namorē dirigit et nō aliter qͣꝫ in ipso cōfer¬\nuat Estem dei amor igni nō absurde cō¬\nparādus qm̄ sicut ignis subtracto fomē¬\nto lignorū necessario extinguit: sic amor\ndei si desint contintiata bonorū operū ex¬\nercitia mot euanescens periclitat Hinc\nest illud saluatoris ī euāgelio. Ignē veni¬\nmutere sup terrā et qđ vel nisi vt arde¬\nat O monachi felix cōsciētia illa in cuiꝰ\npectore preter christi amorē nihil ardet qđ\ndeū diligit super omnia que vanitatis stu¬\ndia contemnit vniuersa Cōsiderate nūc\nfrēs qͣꝫ diligētissime cōsciētias vr̄as et ex¬\namussiz pēsculate si deū suꝑ oīa diligitis b iiij","segment":21,"source":{"mapping_precision":"exact","pages":[{"label":"29","number":29}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-22","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0022","latin":"De quotidianarenoua, seci propositi.\n\nSi ardet in vobis iam ignis dmini amoris: quatenus fomentum adhibeatis nev tessariu: ne quando per vestra tepiditate sancti fervoris igniculu sentiatis penieet extincetu. Areditte mihi fratres q̄ mi experientia me docuit igne in vobis divini fervoris ardentē faciliore exercitio conserva binis: quam extincuti denuo succendatis. Quicunque igitur ia in se dei experit amorem: quicunque celestē in corde suo recepit charitatem: summa cum sollicitudine carēt in prioris vite regligentias recedere: fomenta adhibeat necessaria spiritualius exercitioru quatenus proficiente in se dei fervorem queat conservare. Cauet non solu peccata grandia: sed etiam negligentias paruas 7 quanti poterit minimas: q̄ qui minimā sperit paulatim decidit 7 qui non semper metuit periculū spirituālis fervoris ac s propositi cito sentier de erimentu. Dicit em scriptura: Si non in stanter tenueris te in timore domini: cito subvertetur domus tua. Beatus igitur homo qui semper est pauidus: qui de acceptris virtutibus non presumit qui certo stimat se deficere: quotiens se nó inveinerit singulis momentis ad altiora profecisse. Sed vere? fratres 7 vehemiciet stimo: nisi me operu quozundam fallat stimatio: sonullis in vobis igne suivius sancti neçdum adcesse fervoris: quippe cum vera monachoru studia paru videantur diligere: quod et illori sonversatione cusit manefistũ: nullus vestru3 poterit ignoreare. Quos monere quidem non duripenitus superfluũ: quis parum hacetenus vi clear profeciffe: cuni nó sit abbreviata ma nus domini: quo min? queat salutare pe nitentes. Cofido em in misericordia dei viventis: qui propter nicã in cos charita sem1 7 exercitia pietatis illoru qui ad pu ritatem segule in vobis ambulant: dabit eiis aliquando seipsicere: studia sancti fervoris ardentius amare. Quid est fra tres quod nó monastice in monasterio vi vitis: 7 profetis sonversatione spiritus: se cũduz carne ambulatis: si nescitis quã sit periculorum in cenobio monachu seculariter viuere: 7 votis sancte puritatis q̄ semifimus omnes: tepida sonversatione violare. Ognoscite precor: q̄i nouiffima omniu clausariu extremitis sunt pro pima: ve boni 7 zelosi amatores propriie salutis monachi: non vulgariu sed masi\nOmelia. V.\nFo. XIII.","segment":22,"source":{"mapping_precision":"exact","pages":[{"label":"30","number":30}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-23","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0023","latin":"procellis: quoniā caro ad ignem posita se pius s remota sic ut nunç bene coquitur: sic anima in accidīa sepiā relapsa; divi-\nno spiritu nequaç veraciter illustratur. Dicit em scriptura ad dominũ. Qui elon-\ngant se a te peribunt: s perdidisti omnes\nqui s operantur iniquitātẽ. Quisĩ nanq-\nmens per accidīa longius a seruōre divi-\nni amoris recēserit: sto proximio infer-\nno s desperatione: rariu s difficiliu ad\nveram penitentīs convalescit. Quiuq-\nigitur et vobis frātres mei fugere de me\ndio babilonis desiderat: quiuq venire\nad internũ seruōre spiritus soptat: siũmo\nsemp conatu torporez mentis s accidiaz\na se studeat repellere: scĩm divini amor-\nris propositũ quotidiu innuare. Graue\nhiniis est fateor: praue consuetudini car-\nnis sefistere: s in coeũ veterti contra mo-\nrem noua cogitare. Aerte frātres nemo\ncu tepida voluntate de profundis infer-\nni poste refurgere: nec malā quis soeu-\ntudine: sine magna violentia s diurna\nconsuetudine soetraria poster poterit superare:\nNaet eti nemo siāt sanctus viribus suis\nsed deũs est qui operat omnia in omnibus\ncostar nobis stam manifeste qũi dei re-\ngnũ vim patiũt: s qui suis sefere mo-\nbus carnis vim neglisit: ad sanctuũm\ndomini consortiũ nō pertingit. Audũ nũc\nmonaçhe quicũq tepiduũ es ad amorẽ\ndei s accidioũs: audi quũq s contemni-\nsce: quũm nifi de mala consuetudine tor-\npens vite continuũ surrexeris: nifi vim\nzibi metisper consuetudine contrariam\nintuleris: nifi ad seruōre s divini amoris\ncor tuũz sefister preparaverũs: nifi s dei\nfaciẽ in gloria videbũs. Raduũ desperatio-\nnis est accidia: s non solũ raduũ: sed s nu-\ntrix eius s mater: que si mentez hominis\ndeo dicati semel oppresserit: omnẽ via ad\nsalutem ilicũ precludit. Aon em domu-\ntibus sregnũ celoriu promistũt: non ocio\ns desidia so: pentibus beatituduũ eternu-\ntis preparatũt: sed bis qui moibus car-\nnis viriliu s imperant corona reponitũt:\ns qui spiritu non carne siuentiũtne se-\nfelicitas gloria donantũt. Nulla sine la-\nbore virtus acquirit: hostis sine congres-\nsu nullus superatũt: vi s coronari viu-\nci vincere cupis: necesse st utforũtũt ac\np senerantũt preliũtũt. Uũq quo piger do-\nloumis salomon tibi clamaũt: quando co-\nfurges e somno tnuo: Si s piger fueris: ve-\nniet ut fons messis tua: st egestas s oge su-\ngiet a te. Qui em colligit in messẽ filius\nsapiens est: s qui stercit state filius consu-\nfionis. Nam qui operat se sram sua sa\nriabitur panibus: qui autẽ s lectatur otiũ\nreplebitur egestate. Hunc seũs est ope-\nrandi bonũ frātres: suc s oportunitũs pro-\nmerendi eternu s nam beatituduũm nobis\na domuũ deũ cooeceditur: que subũt in mo-\nte s amputatur. Dicũt em scriptuũ: Quod\ncũũ facere postes manus tua sefister\noperatũt: quũa nec opus nec ratio: nec sa-\npientia nec scientia: crunt apud inferos q-\ntu properas. Si vos delectat bonũ eternu\nbeatituduũs quũd promistũtũt: opũt-\nne labores pugnandi mentez deterrcant\nqui proponũtũt. Nemo enim a domuũ\ncoronabitũt: nifi qui legiũtẽ certauere:\nnemo perueniũt ad culmen eternu seũs\ndinismũtũt qui seruōre spiritus s illiciũs mo-\ntus superauerũt carnis. semp est nobũs\npugnandi frātres contra triplicem aciẽ\ndiaboli: quũdũt in hac peregrinatũtẽ\nvivũt: quũtam: nemo bic superabiliu\nvisũt aeo efficiũt: qui non tepuẽtũs\npaulatũt superatũt. Vincũ sanctuũ procla-\nmat Augustinũs. Nemo securus est de\nbetũ in hac vita: que s tota temptatũ\nnomũt nau: aut qui poũtũt fieri ex dete-\nriori meliũt: non fiũt ex meliũt quando\ndetetior. Undũ salomon in libro proverbiu-\nm: Desideria inquit occidunt pigrũ: qui si-\ncut in vno s operẽ bonũ perfecitionẽ tri-\nbuũt constantia: uta omnũ religiũt s p-\nfectũ animũ spiritualũs interemprũt s no-\nuerca est accidia. Aũt divuũ inquit hie\nronymũs: nihil in sanctu propositũt dete-\nriorũt est ocio: quiũ non solũ nũ acquirit\nno uatũ: sed etiũ turpiter soũtũt peius acqui-\nritũt. Sanctu spiritualũs vite ratio proces-\nsu continuũt: gaudiũt prosciit s crescit: ces-\nsatione vero torpẽt s deficit. Propterũt fra-\ntres quotidianũs ac recentiũs virtuũtũ\nincrementũs instauranda mens est: s vi-\ntendi sociter nũ de transactũt: sed eo qũt\nrestat mecienda. Ociositũt egiũt que ma-\nter s s nutriũt eũm virtuũtũ in primũs fu-\ngiũt: accidia sautũ nũ fugiẽdo: sz resisteũdo\nfũtũt supate. Dicũt aũt scriptuũ. Vultaz\nmalitiũ docuit ociositũt. In siderũs eũm\nvanũs s pniciosis eũs s ois s otiosus. semp\nitaç monaç? q- chũs s vera puritũtẽ me-\ntis s eũtũrũt militare: sit in aliũ exercitũ\nquũlũ occupatũt: ne ocio s generet vitiũt:","segment":23,"source":{"mapping_precision":"exact","pages":[{"label":"31","number":31}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-24","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0024","latin":"De quotidianarenoua. scti propositi.\ninueniant pernitiose cogitationes quo ro borentur locū. Quemadmodum rubigo consumit ferruʒ: et vestis a vermibus cor roditur:ita mentem eneruat ocium:et vir tus diu intermissa animi:paulatim deflu it ac penitus eueruatur. O ciuʒ igitur fu gite:accidiam vero superate. Uerum cuʒ non possimus in vno statũ diuini amoris firmiter et sine mutatione mentis persiste re: necessarium nobis est ne defluiamus penitus:quotidie sanctum proposituʒ in nouare:vt quotiens per negligentiaʒ hu mane infirmitatis quantumlibet parum torpescer a spūali feruore incipimus: to ciens nosmetipsos discutiētes memoria futuroꝛum:et dominice passionis intuitu ad pristinū mox proficiendi propositū cō scientiam recucemus. Hoc autem sum mopere nobis cauenduʒ est:ne hunc sanciū proficiendi conatu differamus in cra stimum:quoniaʒ sepe nocuit distillisse bo num in tempus futurū:quod fieri citius potuisset. Dincsapiens in ecclėsiastico dic it: Ne tardes conuertiad dominuʒ:et ne differas de die indic Subito em veniet ira illius: et in tẽpore vindicte disperdet te Augustinꝰ quoqʒ ait: Cur bonũ differs in crastinū dicens:adhuc vita longa erit\nQuis enim scitsilõga erit? At si bona nō est: quid prodest qđ longa erit? Sine vita bona:mors dicenda est conuersatio monachi potius q̃sita. Remedia igitur emendatioris vite:nullis sunt cunctatio nibus differenda:ne tempus conuersio/ nis pereattarditate:cũ iam nulla dilatio conceditur penitiendi Qui enim peniten ti indulgentiam promisit:diciem crastinuʒ non spopondit. Nemo deum timiens:cō uerti differt ad penitentiam:nec in crasti num salutem prolongat hodiernaʒ. Omnis autem homo sciens se in mentis tepi ditate constitutum:qui differt emendati onē vite de die indiem:spe longioris cui decipitur:quoniam si sciret se in crastino moriturum:hodie procudubio mutaret propositum. Multos miserabiliter decepit spes vite longioris:qui dum emen dationeʒ conuersationis sue quotidie dif ferunt:subitoin mortis profundū cadūt\nQuis in vobis est fratres:qui non statua t in animo suo emēdatioris vite assume re propositum antequami moriatur? Cre do enim quod vnus quisqʒ vestrũ:adhuc maiorem intendat exercere pietatemad ꝙ deuꝫ priusq̃s mortis periculum incidat.\nEt quare tam diu expectatis? Quare de die in diem differtis? Ecce qui nunc sani viuitis:et non datis vos ad spiritualia ex ercicia diuini amoris:quando potestis:et dominus pacienter expectat:veniet dies vnicuiqʒ vestrum extrema:et iaʒ properat in qua perurgente angelo mortis:aufere tur a vobis potestas cuius effectum tan tundem distulistis. Unde iterum atqʒ ite rum vos rogo fratres:et qua possuʒ sedu litate admoneo:conuertite vos ad domi num deū nostrum intoto corde vestro dū viuitis sanct et incolumes:nec differatis vlterius voluntateʒ:ne amittatis etiā cō cessaʒ vobis potestatē. Logitate sepiusqʒ re cogitatie:quoniā non sumus ciues hui us mūdi:sed aduene et peregrini:neqʒ ha bemus hic manentem ciuitatem:sed futuram inquiremus:et admorteʒ quotidie ne scientes etiam propramus.\nDe amore quietis et solitudinis:\n¶ Qmelia sexta.\nNo sunt intellectꝰ ab ini tio creati:quod nemineʒ vestrũ scio latere fratres charissimi:angelicus vi delicet et humanus. Angelicus vero quando fu erit creatꝰ sancta scriptura manifeste nō aperit:sed patrũ sententia conditioneʒ angeloruʒ opus dei esse et inter opera ser di erum computauit. Sunt aut qui scribāt angelos fuisse creatos longe ante mūdũ istum visibilem:quod sicut probare testi/ monio diuinarũ scripturarum non possumus:ita neqʒ temere inpugnam? Sunt em̃ viri graues et sancti cōplures:qui con ditionem angelorũ principio mundi lon ge pretulerunt. Nuit aut intellectus ange licus statim a principio in omniū scibiliū actu factus:et omnia nouit q̄ scire potuit nihilqʒ ad sui perfectionē deinceps admifit. Creatus em̃ a dn̄o in sua perfectione naturali quā habere potuit:nulliꝰ ratio nē incrementi quo intelligeret ampliꝰ re qͥsiuit. Amuero cũ me diosit ꝺeo con junctus purus intellectus natura factus est:nec more nostro exercitatione ad intel ligendū indiget:cuius esse nullā admit tit corruptionē. Itaqʒ suo adherens obie cto p affectū amoris deū quē centrū sue beatitudīs esse intelligit: īmediate et īmo","segment":24,"source":{"mapping_precision":"exact","pages":[{"label":"32","number":32}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-25","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0025","latin":"Om̄elía .VI.\nbiliter contemplatur et diligit: heatus est\net nullam sui alterationē pertiniescit.Hu\nmanus vero intellectus quē nostri prece¬\nptores animā vocauerūt:a principio qui\ndem in omni ignorantia creatus est: et ni¬\nhil eoꝝ nouit que angelicus intelligita\nnatura.Differunt autē isti duo intellectꝰ\nsicut actus et potentia:lux et tenebre: scien\ntia et ignorantia habitus et priuaatio:pri¬\nncipium et finis:simplex et compositū:sub¬\nstantia et accidens:natura et ars: veritas\net similitudo.Omnia nanqꝫ scriptura te¬\nstante diuina:que angelico intellectui a\nnatura insunt et a principio:humanus cō¬\nsequetur per arteꝫ in fine:sicut dominus\niēsus in sancto euangelio dicit. In resur¬\nrectione mortuoꝛū neqꝫ nubent neqꝫ nu¬\nbentur:sed erunt sicut angeli dei in celo.\nUtenim mens exerceatur ad intellectū\nper multos labores quasi per arteꝫ:in er¬\ngasterium coꝛpoꝛis ad breue tempus po¬\nsita est:in quo si conuersa ad deū:artifici¬\num suuꝫ per amorem rite consumauerit:\negrediens tandem hinc par angelo eua¬\ndit.Quod si carnis motibus cōsentiens:\nordinem suū non custodierit:perturbata\net misera ruentibus apostatis spiritibus\nsimilis ꝺe coꝛpoꝛe in eternum crucienda\nemigrabit.Cum enim mens nostra siue\nanimā in rerū omnium ignorantia et pri¬\nuatione sit creata:neccesse est vt continua\nactionē:motu:et arte in rerū noticiam per¬\nueniat.Finis quippe humanū intellectū\nequat angelico eius potentiam commu¬\ntans in actum:facietqꝫ ꝺe priuatione ha¬\nbitum:ꝺe vacuo plenum:ꝺe imperfecto\nperfectum:ꝺe priuato habentem:ꝺe tene¬\nbroso lucidū:ꝺe nocturno diurnuꝫ:ꝺe lu¬\nnari solarem:et ꝺe terreno celesteꝫ. Finis\niste fratres mei charissimi saiutis eterne\nprincipiuꝫ est:ad quem venire nemo feli¬\nciter sufficit:qui non totis viribus ad api¬\ncem perfectionis tendit.Uerū cuꝫ sit dif¬\nficile in medio turbarum hunc necessariū\nproficiendi conatū semper infractum te¬\nneret:vbi mille peccandi prebentur occasi¬\nones:sancti patres ordinis monastici fū¬\ndatoꝛes verbo et exemplo nos docuerunt\nmundū fugere:et non soluꝫ animo sed cti¬\nam coꝛpoꝛe frequentiā declinare.Ex eis\nqui fortioꝛes erant animo plures conuo¬\nlauerūt ad heremuꝫ:vt eo mente fierent\npropinquiores domino:quo coꝛpoꝛe lon¬\ngius recesserunt a mundo.De quibus ꝺi\nctum Esaie prophete legimus. Exulta¬\nbit solitudo et florebit quasi lilium:germi¬\nnans germinabit et exultabit letabunda\net laudans.Alij vero cupientes prodesse\nmultis instituerūt cenobia:in quibꝰ mul¬\ntitudinem collocarunt monachoꝛū:quo¬\nrum conuersatio segregata esset a popu¬\nlis:et nihilominus sibi mutuo fieret socia¬\nlis.Non enim omnibus conuenit sedere\nin heremo:quibus in medio fratrū ma¬\ngis congruit ꝺomino militare.Nam et\nmonasteria nostra solitudineꝫ habent su¬\nam:vt qui voluerit esse solitariꝰ possit in\nmedio fratrū:dum celle in qua moratur\ncontinuauerit secretuꝫ.Monachus em̄\nsecundum nominis sui interpretationem\nsolitarius dicitur:propterea quod men¬\nte et coꝛpoꝛeatum multu huius mundi se¬\ngregatur.Unde sermonem bodiernuꝫ fa¬\nctur:quam vestrum in spirituali conuersa¬\ntione profectū.Rogo inquam vos et hoꝛ¬\ntor in visceribus fraterne charitatis: vt\ncelle quietem diligatis:tanqͣꝫ salutis ve¬\nstre officinam:in qua pax est multa ꝺili¬\ngentibus deuꝫ:et magna cōmoditas per¬\nficiendi ad cognitioneꝫ summeveritatis\nintellectuꝫ.Dicit enim propheta Esaias.\nIn silētio et spe erit fortitudo vestra.Qui\nnon amat solitudinem celle et quietem si¬\nlentij:mentis puritatem nequaquam di¬\nligit:sed coꝛpoꝛe vagus:nouas semper\nanimo vanitates haurit. Dinc ꝺiuus hie¬\nronymus ait:Quid ꝺesideramus vrbiū\nfrequentiam:qui ꝺe singularitate cenfe¬\nmur?Dibi enim oppidum carcer est:so¬\nlitudo paradysus.Si nos fratres here¬\nmus ꝺelectaret ac solitudo:magnam lo¬\ncus iste proposito nostro commoditatem\nprestaret:vbi preter pauperes rusticanos\nhospes rarus occurrit:nemo turbat quie¬\ntē nostrā:nemo molestat:nemo spectacu¬\nla vl̓rumores introducit momētanee no¬\nuitatis.Sꝫpaucos inter vos amatoꝛes\ninterne quietis cerno et ꝺoleo vehemēter\nꝓpterea qd̓ optime sciā monachū nō pos¬\nset in spūali cōuersatione ꝓficere:quē con¬\nstat celle quietem nō amare.Qui aūt no¬\nuit quantū anime conferat bonū solitudi¬\nnis secretū:cellaꝫ sua ꝺiligit nec facile fo¬\nras egreditur:sempꝑ metueˢ in tumultu","segment":25,"source":{"mapping_precision":"exact","pages":[{"label":"33","number":33}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-26","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0026","latin":"De amore quietis et solitudinis.\nperdere: quod magno in abdito labore congregauit. Nam vt sanctus Augusti-\nnus dicit: minus voluptatibus stimulatur: qui non est vbi frequentia voluptatū\net minus auaritie molestias patitur: qui proculab hominibꝰ positus diuitias non\nvidet. Quomergo sanctus dei spiritus mētis amet secretum: horbeat autem publi-\ncũm: ad vos pertinet fratres cellarum solitudinem vt omnium ergasterium virtutum diligere:\net ab eiꝰ habitaculo sine caufa rationabili se nunqͣꝫ alienare. Donachus em̄ secreti amator non ociosus qͥ dicite fortiter in cella consistere: multis interdum sanctis consolationibus fruitur:quibus vagus et inquietꝰ necessario priuatur. Quemadmoduꝫ piscis si diuius teneatur extra aquam moritur: ita monachus perit deuosio si crebrius extra cellam euagatur. Ioannem imitemur baptistam quem chrysostomus principem dicit esse monachoꝛuꝫ: qui monachus statim vt natus est in eremo viuit: in eremonutritur: et christum in solitudine monachus expectauit. Nam sicut difficile est arboꝛem iuxta viam positam fructus vsqꝫ ad maturitatem seruare: sic difficile estmonachum extra cellam suam crebro va gantem: et in actibus mundi occupatumiustitie fructus ysqꝫ ad finem unma culatos cuꝫ illo. Dens enim que curis et solicitudinibus mundi concurritur: raro indei amore veraciter radicatur. Motus etenim corporis statum frequenter alterat mentis: et homo qui semper in exter-\nnis mergitur: feruoꝛe diuiini spiritus nūqͣꝫ illustratur. Quies nanqꝫ mentis ex soliditate monasticce morator: discat quietus in cella noꝑ ociosus: tranquillus non somnolentus: spirituali semper exercito deditus: non torpore animi dissolutus. Instrumenta vero spiritualium in cella exercitorum sunt quatuor: legeret: scribere: orare: ac meditari: quintumvero pauc̄is conceditᷤ: qui post veram cordis puritatem in montem contemplationis domini eleuantur. Deniqꝫ quattuor ista monachorum exercitia in solitudinecelle manentium: ita sunt moderanda: vtnecqꝫ tedium generent: necqꝫ mentis torporerenused cuiqꝫ actioni tempus congruumdepütetur: vt dum vicissitudo mentem alieuat: vltra vires corpusculum non grauetur. Habeat igitur horam suam conuenientem studio: diuinarum lectio scripturarum: que cum senserit deuosionis adefse desiderium: mox in orationem feruidācommutetur. Manualis autē labor qui monacho commoranti sub tranquillitate solitudinis indicitur: vtilis est valde ne pernitiosa in mente tepiditas oriatur.Nam lectio sanctarum scripturarum ad dei charitatem monachum excitat: meditaratio autem passionis dominice ac beneficioꝛum dei mentem ad feruoreꝫ amorisardentissimi inflammaťoꝛatio vero infirmum animū confirmat: et manualis labortemperate continuatus: a torporeet tedio conseruat. Cum oꝛamus instanter et deuote cum deo nostro ybiqꝫ presente loquimur: dum vero in sanctis scripturis legimus: quid nobis sit appetendum aut fugienduꝫ ab ipso domino edocemur.Oratio sifuicit ardens in dei amorementem a peccatis et vitij̄s purificat: lector autem instruit et informat: sancto diuente Isydoro.Orationibus inquit mundenam sydomus instruimur: Vt runcbonum est: si licet: si non licet vtrunqꝫ: me lius est orare quam legere.Monachusergo qui tempus suum in cella cupit vtiliter et fructuose expendere: his iugiter exercitijs per vices studeat mentē et corpusoccupare: quoniaꝫ animus qui tantis laboꝛibus iniugilat: nullūm peruertis cogitationibꝰ adituꝫ prestat.Hinc diuinushieronymus monachoꝫ admionens dicite. Semper aliquid boni facito: vt diabolus inueniat te occupatū.Dinusemipulsatur illecebris carnis: qui semper occupatus vtiliter: nulluꝫ admittit fastidiūmentis.Animuero dū cautus anime suecustos monachus quisqꝫ abvnius bonioperoris exercitio in aliud cum desiderioferuoꝛis sancti per vicissitudineꝫ rapiturad constantiam omniū virtutuꝫ conatusroboratur: et tautominus tedium incidit","segment":26,"source":{"mapping_precision":"exact","pages":[{"label":"34","number":34}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-27","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0027","latin":"Omnia VI.\nquanto magis uariari studiuʒ. et alternis\ncontra fastidium vti consueuit. Unde rur\nsum hieronymus ait. Lectionem frequē-\nter interrumpat oratio: et animam iugiter\nadherentem grata vicissituꝺ sācte oꝑa-\ntionis accēdat. Monachus qui nō amat\ncelle secretum. verus christi miles non est\nquoniam nomen monachi et habitū por-\ntat sine operibus: et qui solitarius esse pro\ndei amore debuerat: mēte reuersus ad se-\nculum. vanitatīs studium amat. Hinc di\nuus papa gregorius ait. Qui corpore re-\nmotus ab hominibus viuit: sed tumulti/\nbus conuerfationis humane. terrenoruʒ\nse desiderio cogitatione immergit non est\nsolitarius: quāuis in solitudiue cōmoret̉\nSi vero prematur aliquis corporaliter\npopularibus turbis. et tamen nullos secu\nlarium curarum tumultus in corde paci-\natur: non est in vrbe: etiam si in medio ho-\nminū conuerfetur. Et hoc est quod cōtra\nioninianū sāctus dicit hieronymus. Sa-\npiens inquit nunquam solus esse potest.\nHabet enim fecum omnes qui sunt et qui\nfuerunt boni: et animum liberum: et que-\ncunqꝫ vult profert et transfert se quoçūqꝫ\nvoluerit Quod enim corpore non potest\nmente complectitur: et si hominuʒ inopia\nfuerit: loquitur cum deo. Nunquam er-\ngo vir bonus solus erit. Itaqꝫ confiftens\nin cella tua: semper ociuʒ cauto: quoniā\nnihil ita vires mentis enercuat omnes: si/\ncut ocium posteaquaʒ ex se produxerit ac\ncidiam. Si deum ardenter amaueris: nū\nquam eris ociosus: quia verus christi a-\nmor. non finit in animo nasci torporem: iʒ\nimpellit semper ad voluntatē dilecti ami\ntem. Et ficuti quidam carnaliter sapiens\nveraciter dixit: qui non vult fieri defido-\nsus amet/ ita nos docuit experiētia ī amo\nre spirituali: quia mentem quam inhabi-\ntare ceperit: torpefcere ocio et ignauia nō\nnon permittit. Semper enim ad meliora\ndiuinus amor impellit: et quanto plus ar\ndendo profecerit: tāto sui maius incremē\ntum sumit. Huius vero exgasteriuʒ amo\nris est conscientia munda: quam si mona\nchus et habere et conferuare mudaʒ de\nfiderat: necesse in primis est quod mundi\nvauitates et rerum temporaliuʒ negocia\ncontenmat. Non enim possibile est quod\ngeminus in vno resideat pectore amor:\nnec preualet homo diligere christum: qui\nnon vult contennere munduʒ. Deus nā/\nFo .XV.\nqꝫ in trinitate personaruʒ cum fit in effen-\ntia substantie vnꝰ: aut solus a nobis dili-\ngitur: aut cum socio non amatur. Ut igi-\ntur conscientia in omni puritate perma-\nneat munda: vtqꝫ deum amare mens va\nleat super onnia: secretuʒ celle monachꝰ\ndiligat: et nunquā ab interne dulcedinis\nexercitio recedat. In cella enim boni et fa\npientis monachi summa trāquillitas est\netsi vspiaʒ est paradyfus terrestris in mo\nnafterio est eoꝛum qui ad puritatem insti\ntutionis cenobifice conuerfantur. Est ibi\npax. pietas. bonitas. lux. virtꝰ. honeftas.\nest ibi gaudium. puritas. dulcedo. et ma-\ngua vite tranquillitas: vbi monachus o-\nrator deuotus cum domino loquitur: et\nfutura celestis regni suauitas a contem/\nplativo milite pregustatur. O cella mo-\nnachorum deo veraciter feruientium pa\nradyfus: tu certe ortulus es honestissime\nvoluptatis: in quo mens deo per amoreʒ\nconiūgitur: et per desiderium dulciter ele\nuatur. Monachus quie te diligit venera-\ntur et colit: verus christi miles est/ et domi\nno in plenitudine virtutum deferuit Ille\nvero qui celle secretum abhorret et deserit\nsalutis proprie officinaʒ contentnit. Uos\nigitur fratres mei charifimi precor vt fe-\ncretum celle incipiatis cum defiderio mē\ntis incolere: sine cuius amore nullus ad\nperfectioueʒ virtutum in cenobio poterit\nperuenire.\nDe labore monacho\nruʒ manuali: Om̄elia .vij.\nC\nB Abores manuum tuarū\nquia manducabis inquit\npropheta domini: beatus\nes et bene tibi erit. Si be-\nati censentur omnes qui\nproprio manuuʒ victitat̉\nde labore: nemo certe panem manducat\nfinc reatu et crimine ociofus. Omnipo-\ntens namqꝫ deus hanc protoplafto ade\npenaʒ pro mandati originalis transgres-\nsione inflixit: denuncians ei quoniam ini\nsudore vultus fui. cibum de terra mani/\nbus operaturus esset. Cum auteʒ in adā\npeccauetimus omnes. eisdem neceffario\npenis subijcimur: quibus illum conftat\nfuisse suppositum. Danibus ille suis la-\nborabat efcaʒ vn̄ viueret. nec panem ocio\nfus manducabat. Hinc diuus pater no/","segment":27,"source":{"mapping_precision":"exact","pages":[{"label":"35","number":35}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-28","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0028","latin":"De Labore monachorum manuali.\nIter benedictus ocium detestans mona-\nchorum:in regula quam nobis tradidit\ninquit. Ociositas inimica est anīe:et ideo\ncertis temporibus occupari debent mo-\nnachi in labore manuū:certisqꝫ iteruꝫ ho\nris in lectione diuina.Tunc eniꝫ vere sũt\nmonachi:silibore manuū suarum viuūt\nsicut et patres nostri fecerunt et apostoli.\nUnde et sanctus cristophilus paulus in\nepistola dicit.Qui non laborat:non man\nducet.Erat in primordio monastici statꝰ\nista consuetudo monachoruʒ.vt nullum\nsine labore admitterent in sui consortium\nnon tam propter victus necessaria.quam\npropter anime salutem:ne perniciosis co\ngitationibus per ocium daretur occasio.\nNon erant monachis illo tempore cen-\nsus:non decime.non redditus:noprouē\ntus vllę annuales:sed victiuʒ et vestituʒ om̄es\nin cōmuni conuersantes mandus si\nbi procurabant:neminē debiti exactiōe\ngrauantes.Sancti quoqꝫ nostrī salvato-\nris noster apostoli cum haberent potestāte\nde predicatione euangelij viuēdi:mora-\nnibus suis laborare maluerunt:ne quem\nfideliū grauasse viderentur:et vt habe-\nrent non solum:vnde ipsi viuerent:biz etiā\nquod indigentibus necessaria ministra-\nrent.Verum postea quam census mone-\nchi habere ceperunt et redditus:pristina\nmox simplicitatis studia defecerunt:cresce-\nuit qꝫ paulatim cum diuitijs rerum tem-\nporalium superbia:intantum vt labores\nmanuum omnes.cuʒ tempore monachi\nrecusarent.Quaʒ diu fuerunt pauperes\nmonachi et genere humiles deum in veri\ntate coluerunt:postea vero quam diuitijs\nabundare ceperunt:simplicitatem fuga-\nuit duplicitas:et elatio nobiliū humili\ntatē monachorum extirpauit.Integri\ntas namqꝫ obseruantie regularis abundātiā\ntiam peperit rerum temporaliuʒ:sed pau\nlatim diuitie monachorum.puritatē ordinis\nfunditus extinxerūt.Sublata ve-\nro integritate obseruatīe regularis:mox\netiam in multis cenobijs diuitie rerum\ntemporalium iusto dei iudicio defecerūt\nEx eorū numero presens monasteriuʒ\nfuit spanhemense neqꝫ vltimum fratres\nmei neqꝫ primum quod multis annis in\nvtrōqꝫ statu miserabiliter mansit desolatū\nvsqꝫ adeo quod quinqꝫ in eo dūtaxat mo\nnachi vitam agentes dissolutam.non ha\nberent vnde sibi vite necessaria desume-\nrent.Vndemisericordia dei tandem pro-\nuidente fridericꝰ dux transiluanus inuo\ncato patrū ordinis reformati consilio an-\nno christianoruʒ sexagesimo nono supra\nquadringentesimū atqꝫ millesimuʒ defor\nmatos vita monachos expulit:abbatem\nnomine ottonem de colonia deposuit:et\nalios de obseruantia burßfeldensium ex\ncenobio montis speciosi nūcupatos quat\ntuor ī hoc monasterio collocauit.Quibꝰ\nabbatē prefecit ioannem ex nobili fami\nlia de budischbach qā vulgo de carbona\nria domo nūcupant.virum qualem vi-\ndistis et audistis eterna memoria dignū:\nqui locuʒ hunc in extrema paupertate re\nperit:et annis ferme quattuordeciʒ in ma\ngna pacientia presidens in euʒ statū quo\nnunc viuimus renocauit.Vnde cuʒ nos\ninopia rerū temporalium adhuc graui-\nter premat opus continuo esset labore:q̄\nnos victu aleremus necessario:et domū\ndei in qua versamur ab ere solueremus\nalieno.Sed qui sunt vestri labores aut\nquantum nobis ad tam grandia condu-\ncere possunt?Numero sumus pauci.et ru-\nsticanos ad labores inepti:nec permittit\nnos ordinis sacerdotalis institutio totuʒ\nin agro diem lapides manibus versare.\net diuinam intermittere seruitutē.Di-\nseri sumus et nimia paupertate inopiaqꝫ\nomniū necessariorū depressi:et si mul-\ntum laborauerimꝰ.parum exinde proft\ncinuus:et si parum fuerimꝰ operati:ant\nplius certe animo deficiemꝰ.Homo emī\nscriptura testante nascitur ad laborē quē-\nadmodū suis ad volandum.Negit̃\npanem vestrum manducetis ociosifemptꝰ\nvos aliquo labore honesto et vtili oporte-\nbit esse mancipatos:quo et mēs a tedio re\nleuet̃ obseruantie regularis:et inopia gra-\nuis vel in paruo saltē reparat̃.Dessis tē-\npore ad fenū et autumni diebus ad vin\ndemiam vos duntaxat extra monasteriuʒ\nconsueuimus occupare:quando videlicę\nlabor et multum est necessarius:et mercē-\nnarioruʒ charitas preciuʒ mercedemqꝫ\nadauger famuloruʒ.Reliquo vos tempo\nre in cenobio decreuumus continere:ppte\nrea quod labores vestri comparatiōe im-\npensarum monasterij vtilitatibus paruʒ\nconducunt:et voluntarij ad rusticana stu-\ndia paucissimi vestrū vt nobis videtur li\nbenter occurrunt.Est et alia consideratio\nque animū cōcitat meuʒ:ne vos externis","segment":28,"source":{"mapping_precision":"exact","pages":[{"label":"36","number":36}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-29","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0029","latin":"Omnia manuꝰ de facili occupem sine eauisa rationabili et necessitate manifesta: experior etem̄ quod labores huiꝰ cccmodi operis nō conueniunt in vobis obseruan tie regulari: sed integritatē monastice di/ scipline apud vos magis destruūt quam promoueāt. Crubesco dicere et nihilomi/ nꝰ effari compelloꝛ. vestros laboꝛes extra monasteriuʒ et cellam plus destructionis afferre puritati animaꝝ quā salutꝭ. Quid eniʒ laboratis: et que sūt studia vestra in laboꝛibꝰ? Nonne vagari. discurrere. con/ messationibꝰ indulgere et poculis: ac reli/ quuʒ temporis sermōibꝰ occuꝑare vanis et inutilibꝰ? Non habetis in vobis illum spūs dei sanctuʒ feruoꝛeʒ: quo priscos in/ stitutionis nostre monachos legitimꝰ quod̄ dā inflāmatos: qͥ pro necessitate cōmuni tanto desiderio. tanto studio. tātoqꝫ conauētes et singuli manibꝰ suis laborabāt vt putassetis om̄e monasterij negociū in vniuscuiusqꝫ ꝓuidentia locatum. Ita em̄ laborabāt aeti manibꝰ suis singuli omneʒ enutrire cōgregationeʒ debussent. Inter hec tn̄ diuinī cultus obsequiū tanta cum alacritate die ac nocte p̄soluerunt: quasi laboꝛibꝰ manuuʒ in nullo penitꝰ fuissent occupati. Quis taliuʒ in vobis imitatoꝛ est fratres: vt inopiaʒ cōmunitatis nostre totius vel suaʒ existimet: vel sudore vultꝰ sui laborādo pro viribꝰ studeat releuare? Illi manibꝰ laborantes. continuis deum cordibꝰ exorabāt: vos aut fabulis intenti. nec manibꝰ officio satis facitis. nec monachi mentibꝰ. Tempore quoqꝫ ieiunij reguaris: illi statutū sibi abstinētie modū aut diligēter custodiebāt: aut sip̄ magnitudi/ ne laborū ne quiussent: ideo māducabāt quatenus laboꝛibꝰ apti et idonei redderētur. Tōs aūt nō māducatis vt laboretis: sed laboratis potius vt māducetis: qn̄ ex regula fuerat ieiunandū Occasionem ex labore sumitis: vt ieiunuʒ soluatis. Acte ruʒ quaʒ immūde et vilissime nonnulli ex vobis tractēt indumēta sua: quis regula ris discipline studiosus amatoꝛ eqͣnimi/ ter ferat? Quius naʒ sūt fratres mei q̄ di/ spendiose cōsumitis. Christi patrimoniū est omne quod ꝑtinet ad monasteria seroꝛoruʒ dei: totumqꝫ deo dicatuʒ est: nec rebus christi cuiquaʒ licet abuti: vel eas in ysū aliū cōmutari. In nescitis qͥd vobis sctuʒ legislatoꝛ noster benedictꝰ dicat in regula. Si qͥs sordide aut negligēter res monasterij tractauerit: corripiat̉. Si non emēdauerit: discipline regulari subiaceat Et in capite de cellario monasterij dicit. Omnia vasa monasterij cunctamqꝫ sub/ stantiaʒ. ac si altaris vasa sacrata conspici at. Deniqꝫ tacere nō possuʒ nec debeo cer te quaʒ sordide ac negligenter pleriqꝫ ve/ strum tractent omnia: quasi vel non con spicientur a deo: vel nulluʒ eoꝝ rebus ce nobij pariat detrimentū ignauia. Scito/ te fratres qm̄ prenūcians annūcio vobis quod pro his eumibꝰ. sicut et p̄ alijs pec/ catis vestris dn̄o deo ratione estis reddi turi. Labores extra monasteriuʒ ꝓpterea vobis minui. ne grauius male operādo peccaretis: et iniunxi vobis opus manua le scribere libros ligare: hisqꝫ similia que cuʒ tranquillitate mētis et coꝛpoꝛis intra septa monasterij potestis ꝑficere. Utinaʒ uel ista. manuū vestraruʒ oꝑa cum diligē tia pro dei amore faceretis: ne pauem in toto comedatis ociosi. Nullum est opus manuale quod monachum meo iudicio plus deceat quam libris sacre lectionis scribere: et scribentibꝰ alijs necessaria pre/ parare. Hunc em̄ sanctū laborē oratione plerūqꝫ licebit iuterrūpere: et pro cibo mē tis non minꝰ quaʒ corpoꝛis vigilare. Ne cessitas etiaʒ nos vrget libris scribendis cuʒ diligentia intendere: si cupimus habe re ad manuʒ vnde nos mutuo possimus in studio spirituali vt liter occupare. Cer nitis em̄ huiꝰ cenobij bibliothecaʒ omnē que oliʒ fuit insignis et magna: per defor matos ante nos monachos vsqꝫ adeo di/ stractam venditam et alienata morty vt ultra quattuoꝛdeciʒ volumina non fuerint hic a nob. 8 inuenta. Industria quidem ini/ pressorie artis. nostris diebꝰ nuper apud moguntiaʒ inuente multa quotidie volu mina producit in luceʒ: sed cōparare no/ bis omnia nequaquā est possibile: qui ad huc maxima deprimitur egestate. Quo circo vos monco et hoꝛtoꝛ qͥ ad externos manuū labores nō satis libēter occurritꝭ qͣtenus ad honorem dei scribendis volu minibꝰ quaʒ diligenter laboretis: qͥa sicut ociositas inimica est anime: sic labor mo/ deratus spiritualis conservatoꝛ est vite. Monachus em̄ qͥa miles est regis eterni nūquam debet esseociosus. Ociū namqꝫ parit accidiam: et illa introducit anime ꝑ niciose mortis egestatem. Labores antē monachoꝛum ita sunt moderandi. vt yū/ C ij","segment":29,"source":{"mapping_precision":"exact","pages":[{"label":"37","number":37}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-30","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0030","latin":"De labore monachorum manuali\nquam ad diuinis vacant colloquijs: sed inter opera manuũ. in corde meditatio ferueat scripturaruꝫ: que posteaquam in ardoreꝫ spiritus menteꝫ perduxerit: mor inorationem deuotissimaꝫ cõmutetur. Sit ergo monachus christi miles sicuti ani mal dei munduꝫ quod ruminat: habens semp̃ in ore cordis sui. sanctarum pabula scripturarum: ne vanis et perniciosis cogitationibus mens pateat: aut verbuꝫ ex ore loquentis turpe siue ociosum erũpat.\nDemor sit semper inter operandum scripture dicentis. Beatus vir qui in lege domini meditatū die ac nocte. Omnis enĩ qui dominũ iesum in veritate diligit: doctrinam simul et passionem eius in corde suo cũ lachrymis et orationibus quotidie renouuit. Uerus namqƺ dei amator non est: qui mandatorũ eius vel ad momentũ obliuiscitur. Enimuero sicut ait scriptura. qͥ diligunt dominũ requirũt que bene placita sunt illi: et qui timent nomen sanctum eius: replebuntur lege ipsius Hincquidam sanctoruꝫ dixit ad dominuꝫ. Incorde meo abscondi eloquia tua: vt nonpecceꝫ tibi. Excitandus ergo semper animus: et stimulis spiritualibus quotidiene nouãdus: ne vel ignauia te peat: vł ĩneriti ocio languescat. Laboris monastice institutionis exercitium: lectio is et oratio nis studium: et diligens custodia vigilia rũ: vera sunt incitamenta virtutũ. Nihilautem sancto proposito monachi perniciosius ocio: quoniaꝫ et carnem excitat: inlibidinẽ: et mentis omnem eneruat virtutexm extinguitqƺ spiritus feruorē. Q̃niũ em̄ fomes et nutrimentũ malorum inclaustro est ociuꝫ. Ubicunqƺ igitur fuerissiue in agro siue in claustro semper proprīe contemptores deuita. Qui enim picecum contingit inquinabitur ab ea: et qͥ socium se facit peccatorum: non erit immunitis a scelere. Sermones tuos diligenteconsidera: vt nulli detrahas omnino: necalium auscultes detrahentem: quoniamdetractorsimul et libês auditor. vterqƺ demoni famulatur: alter loquendo alter veroauscultando. Labora sicut bonus miles christi iesu: et diligenter operare manibus quodcunqƺ tibi ex obedientia iniungitur: nec tibi durum videatur alterius obedire imperio. pro quo spiritui tuo corona eterne felicitatꝭ preparatur in celo. Unde nullus labor grauis. nullum tempuslongum. nulla monacho dura videri obseruantia debet: quibus gloria eterne beatitudinis acquiritur.\nBreuitatem huiusvite fratres mei perpendite/ et agite bonũquamdiu licet: quoniam qui nunc parceseminat: post morteꝫ quoqƺ parce et metetet pro suo vnufiquisqƺ opere mercedem cõdignaꝫ recepturus est: nō pro alieno. Laborandi tempus breuissimum est: mercedes vero que bonis debetur operibus sēpiternum. Considerate fratres mei homines mundo implicatos et omnes huiusseculi amatores quam fortes sunt in rewerterrenis atqƺ caducis: in celestibus verodebiles et infirmi: vt vos intantũ deo placere curetur: quantum illi vt mundo diutes appareãt et gloriosi continue labortāt.Ram pro temporali gloria. multi vfqƺ admortem defūdare non refugiūt: sed prospe future felicitatis etiam parum vel ageire vel sustinere contemnūt. Pro terrenislucris quaslibet iniurias pacientiffimeto lerant: et pro celesti mercede sustinere vł̃tenuifimi verbi contumeliaꝫ recusant.Regi terreno principi vel iudici toto die fortes possunt assistere: in oratione autem corram omnipotente domino ad vnius horęspaciuaꝫ nequeunt perdurarē.Dulta proacquirendis perituris dinitijs aduerfa li benter tolerant: superna vero bona quererete tanto magis negligunt: quāto in amorem refferentium delectabilius occupantur.Horum vos conuerfatio fratres charifissimi admoneat omnes huius mūdi curastanto amplius fugere. quanto iam vobislicet minus terrenarum rerum negotia ꝑtractare.Omneꝫ sollicitudinem vestramet curam pro acquisitione celestium bonorum semper impendite: et pro mercedefuture beatitudinis omni tempore diligen tissime laborate.Naꝫ sicut scriptura testatut militia est vita vestra super terram: etquecũqƺ homo seminauerit: hec et metetur.Scitote quia mortis properat. etsingulis momentis pars vite non ampliusreuersura extinguitur.Vigilate igiturfratres mei charissimi vigilate. quia nescientis quando dominus deus noster ad iudiçiũ mortis vniufiquifqƺ venturus fit: seruo\nbus quodcunqƺ tibi eẜ obedientia iniungitur:nec tibi durum videatur alteriuẜ obedire imperio.pro quo spiritui tuo corona eterne feliicitati preparatur in celo.Unde nullus labor grauis.nulium tempuslongum.nulla monacho dura videriobseruantia debet:quibus gloria eterne beattitudinis acquiritur.Breuiteme inter operandum scripture dicentis.Beatus vir qui in lege domini meditatū die ac nocte.Omnis enĩqui dominū iesum in veritate dilightro cordis sui.sanctarum pabulascripturarum: ne vanis et perniciofis cogitationibus mens pateeaut verbuꝫ exore loquentis turpe siue ocisum erupat.Demor sit semper inter operandum scripture dicentis.Excitandus ergo semper animus:et stimulis spiritualibus quotidiene nouādus: ne vel ignauia tepeate: vł ĩnerititi ocio languefcat.Laboris monafticeinstitutionis exercitium: lectio is et orationesstudium: et diligens custodia vigiliarũ: vera sunt incitamentavirtutũ.Nihil autem sancto proposito monachiperniosius ocio: quoniaꝫ et carnem excitatinlibidinē: et mentis omnemenetur virtutexm extinguitqƺ spirits feruorē.Q̃niũ em̄ fames et nutrimentumclaustro eẜ ociuꝫ.Ubicunqƺ igiturfuerissiue in agro siue in claustrosemper proprīe contemptores deuiita.Qui enim picecum contingitinquinabitur ab ea: et qͥ focium sefacit peccatorum: non eritimunitis a sceleressermones tuos diligenteconferidera: vt nulli detrahasomnino: necalium ausculturadetractorsimul et liber auditor.Vterqƺ demoni famulaturrealter loquendo alterveroaufcultando.Laboraficut bonus","segment":30,"source":{"mapping_precision":"approximate","pages":[{"label":"37","number":37}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-31","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0031","latin":"Omelia VIII.\nan media nocte an gallicatu: an mā:ne\ncu venerit repēte iueniat vos dormiētes.\nVigilate itaç omni tempore orantes: vt\ndigni habeamini fugere mala omnia q\nfutura sunt: z stare cuz fiducia ante cōspe\nctum fili Dei omnia iudicantis. Omnes\nenim diuō testante cristophilo, stabimus\nante tribunal christi: vt referarv nusquisq\npropria corporis prout gessit, sine bonuz\nsive malu. Beatus ille monachus quem\ninuenerit domin? in bonis operibus vigi\nlantem: qui se ad nuptias agni celestis in\nvera puritate cordis preparauerit: qui oc\ncurrere iudici non formidabit. Semper\nsit illud i cordib vestris memorabile ver\nbū divi hieronymi super euangelium ca\nta mathēuz dicentis. Siue comedam si\nue bibam, sine aliud quid faciam:semper\nvox illa videtur sonare in auribus meis.\nSurgite mortui: t venite ad iudicium.\nQuotiens diem illu cogito futuri exami\nnis, tot corde t corpore cōtremisco. In\nde si qua praesētis vite est leticia fres mei.\nita agenda est:vt amaritudo illius tremē\ndi iudicī nūquam recedat a memoria. O\ndies illa magna terribilis tremēda nimii\ntamara valde:in qua sol z luna obscura\nbuntur:non diminutione luminis sed cō\nparatione maiestatis: ubi cessabit omne\nargumentū excusationis: ubi omnia erūc\nmanifesta:nihilez latere iudicem poterit.\nquoniam qui novit occultas cogitatiōnes\nmentiū tunc palaz iudicabit, qui nec gra\ntia preuenitur, nec misericordia flectitur:\nmuneribus z donis non corrupitur:pre\ncibus non mitigabitur: nec satisfactio\niaz deinceps aliqua placabit. In hac ign\nvita positi fratres agat vnusquisq vestri\npro anima sua quantũ potest:qm peniten\ntia peccatorum hic facta soluz est utilis et\nfructuosa:quam divi locus est venie: z len\ntentia adhuc differtur iustitie. Qui bene\nfacere ac penitentīa agere differt vtç ad\nmortis damnationi est prim?: quoniam\nbonuz quod sanus z inculmis negligit\nraro infirmus z iam moriturus instaura\nbit. Dicit eniz sanc? papa gregori? Quis\nquis penitentie fructus differe vtç ad\nmortis horam non metuit:ipse sibi testis\nest quod penitere veraciter nūquaz in ei\nmente fuit. Auncergo cōvertite vos ad\ndominu nostru in toto corde vestro peni\ntentiā agentes coram illo: z sic viuete pre\ncoz vt cum hinc migranduz fuerit, appa\nFo. XVII.\nrere ante faciem eius non timeatis.\nQuod sine intermissi\none sit orandu, Omelia.vii.\nOminus ac salvator no\nster iesus christus in eu\ngelio fratres cata lucam\nvolens nos cōtinuos el\nse in orationibus ita pre\nmonuit dicens. Oportz\nsempor orare t nunquam deficere. Doc\ndomini consilium pre cūcris mortalibus\nmarine decet monachos z omes in qua\ncūs religione claustrales: quoru omnis\nactio z tota vita iimo quicquid faciunt aut\nsaltem orationi con\nforme. Dicuntur enim non absç ratiōne\nspirituales quicqu militiā profitētur mo\nnastica: quatenus ipso monentur voca\nbulo carnis voluptates pro dei amore co\ntēre: z per verā charitāte in ardoze sp\nricus ambulare. Dicit namq sanc? chri\nsti apostol? Qui in carne sunt deo place\nre non possunt:quoniam si secunduz car\nnem viceritis moriēmini:si autē spiritu fa\nceta carnis mortificauerit viuetis. Scīs\naut fine orationis instantia feruorem sp\nritus din in nobis non posse subsistere. ite\nrū ad thessalonicenses ait. Semper gau\ndete:sine intermissione orate:in omnibus\ngratias agite:quonā bec est volutas dei\nin christo ieu in omnibus yobis. Quis\nautem sit modus orandi salvator nos do\ncuit in euangelio dicens, Tu autē cui ora\nneris intra in cubiculum tuum, z cla\nso ostio, ora patrem tuu in abscondito: z pa\nter tuus qui videt in abscondito reddet ti\nbi. Et in alio loco dixit ad mulierē sama\nritana. Vulier crede mihi da veniet bo\nra quī negz in hoc monte negz in hierosoly\nmis adorabitis patrem. Sed venit hora\nz nūc est:quando veri adoratores adora\nbunt patrem in spiritu z veritate. H\nazet et pater tales querit qui adorent eum.\nSp\nritus est deus: z eos qui adorant eum, in\nspiritu z veritate oportet adorare. Sp\nrationem esse cordis potius quam sermonez\noris prolīcum ex christi doctrina constat\nmanifestum:quia cum deus sit spūs:non\naltere quā intimo feruore spūs venit ado\nrandus. Orationis eniz cordis in feru\nre spiritus magna est virtus: mnltplica\ntionis po sermonū sine attentione mentis","segment":31,"source":{"mapping_precision":"exact","pages":[{"label":"38","number":38},{"label":"39","number":39}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-32","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0032","latin":"Quod sine intermissione sit orandum.\nnulla omnino utilitas. Hinc etsũ hieronymus ait: Non in verbis tantũ: si corde orádus est Deus. Qua propter melior est quingã psalmorũ decátatio cu corde puritáte ac serénitate spiritualis hilaritáte quà totius psalteriá modulátio, cu anpieta te corde atque tristitía, et divius papa gre/ gorius. Vera postulatio est, nó in oris vocibus: sed in cordis vocibus hoc est in sã tis cogitationib. Na valentiores voces apud dei aures nó faciunt verba: sed desideria. Exceptis igitũ bis orationibus quas dicere vel ex decreto ecclesie tenemur vel ex institutione ordinis monástici: plúritas in reliquis 2 multiplicatio verborũ nihil aut parũ conducunt ad veram inter nãs devotionez mentis: quoniam ybũ non est feruens in dei amore desiderium: suppute extensio introductur sermoni. Dicit eniz sacer augustin. Absit ab oratione multa precatio: sed feruens perueret intentio: qua multum loq in orando est rem necelã riam superfluũ agere verbis. Oratio nã paucis verbis res multiplices cóp/ bendit: vt cito simplicitas fidei sufficien/ tiaz sue salutis addisceret: u prudentia in geniosũ profunditate mysteriũ stuper/ sceret. Illis vero quibus propter duritiã cordis interni defuerit feruoris compun/ ctio, cu se psterũ ad oratione sermone p/ lixiore, clamore 2 lachrymis opus est: vt diuturna exercitatio mentis ignem divi/ nis amoris feruente in sementiis tande/ executiant: donec in affectu sancte oratio/ nis in dei spũ colurgát. Postea vero qua feruor divini amoris 2 cópuctionis men/ tem penetraverit: iam deinceps nó opus est exercitatio verborũ: sed spũalis fo/ meti continuatio requiritur: ne feruor spũ/ ritualis incendũ extinguatur. In buncfi nem sanctiũ pater noster orationez in convetu abbreviari voluit: vt si quis in spiritu voluerit orare se: sũ possit. Funt aut nonnulli qui vãg adeo sunt durũ cor/ dis 2 parũ vel nibil inter orádus spũalis inueniãt cópunctionis: quibus libertas pernicie 2 solitudo frequentã parit despe/ rationem. Adtendite queso frateres charif/ simi bis que dico vobis: 2 pensate quam litis ad sine intermissione orandũ obliga/ ti. Non satis est monacho in schola chris/ ti regis eterni ad pfectionẽ tendenti or/ tiones canonicas ploluere: nec sufficit bo/ mini deo per votum solemniter dicato p/","segment":32,"source":{"mapping_precision":"exact","pages":[{"label":"40","number":40}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-33","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0033","latin":"¶ Omelía.viii.\niunio: quoniam duplices alas habet: et neqꝫ oberrat neqꝫ torpet. Oremus igitur in sumo feruore spūs et quanta possumꝰ conscientie puritate viuamꝰ: quoniā illiꝰ est ꝑfecta et deo placēs oratio:cuius et causa clamat et lingua:cuiꝰ actus et sermo deprecationi cōsentiūt:cuius vita et cogitatio patrocinii precibus ferunt. Naꝫ sine iustitia veritatis omnis erit infructuosa oratio:quoniā scimꝰ quo deus non exau/ dit peccatores:et qͥa longe a peccatoribus salus:dicēte scriptura. Qui auerit aures suas ne audiat legē:oratio eiꝰ erit execra/ bilis. Sanctus quoqꝫ in psalmo prophe ta dicit. Iniquitatē si aspexi in corde meo non exaudiet me dominꝰ. Sicut enim in vulnere nullum proficit medicamentum nisi prius extrahatur ferruꝫ:ita nihil pro ficit illiꝰ oratio:cuiꝰ adhuc dolus in men te vel odium manet in pectore. Ut autem deus orationeꝫ exaudiat tuam.in primis oportet vt conscientia mūdetur ab omni macula peccati mortalis et verum mens propositum subeat emendationis. Dul cum orare simul et in multis offendere.qͥd est aliud quam deum irridere.Duobus etenim modis oratio intercipitur:ne a do mino exaudiatur: altero cum orator ad huc peccando committit malum:altero vero si debitori suo propter deum non di mittit debitum.Tu ergo qui habere fructum orationum tuarum defideras:qui venire ad dei miserationem cum peniten tibus optas:caue ne quid mali cōtra dei voluntateꝫ peragas:et cura diligenter vt omnia inte commissa hominibus ex cor/ de veraciter dimittas.Scis enim dixisse dominum Dimittite et dimintemini.Po/ stea vero quā mundaueris conscientiam tuam a malo:et remiseris omne delictum proximo:iam eris ad orandum idoneus si fueris in feruore sācti propositi recte ad deum ordinatus.Iam nunc accede confi denter ad peccandum dominū:prosterne te humiliter in conspectu eius:et ora cum puritate cordis et feruore spiritus.nec de ficias ab oratione:quam diu viuis in carne.Sit oratio tua pura.simplex.dilucida et manifesta:sit plena grauitatꝭ et pōderis et decore ornata vere humilitatis.Nō po stules quicquaꝫ in oratione saluti anime cōtrarium:neqꝫ pro re tēporali nimis importune p̄ceris:quoniā impudētia est vt petas a deo divinitas que maximaꝫ occasi\n¶ Fo.xviii.\nonem prestant superbie:et christianam pu ritateꝫ frequenter cōmaculant.Non est impudentia si petas panem quotidianuꝫ quoniā aliud est materiam postulare vn/ de superbias:et aliud est petere alimentuꝫ necessariū vnde viuas.Non te iustifices orans:ne sicut phariseus excas condem natus:nec postules quicquam a domino quasi tuorū ex debito meritorum.sed hu milia te in omnibus:vt gratiam recipere merearis.Demento humilitatis publi cani et cum tanta humiliate ora.vt veniā peccatorum et animi iustificationem cuꝫ illo inuenias.Uberior eniꝫ est dei gratia quam oratio supplicantis:et plus oranti bus nobis tribuit quam rogamus.Nō in clamore vocis orabis ad eum qui no/ uit abscondita cordis:sed in feruore spiri tus et intime clamoꝛe mentie:aures pulsa diuine maiestatis.Neqꝫ longitudinē pro trahas verboꝝ ante eum qui est spūs:quia non in multiloquio sed in pura mē/ te orantis placabitur deus.In tempore orationis omnem malitiam et inquietudi nem cordis proijce abs te:et qd̓ sepe dici mus remitte si quid habes aduersus pro ximum tuum.Asi enim proximo tuo de bitum omne pro saluatoꝛis amore dimi/ seris nihil tuis orationibus a domino im petrabis.dicitur quoddam esse genꝰ ser/ pentis.quod cum ire voluerit in aquam ad bibendū:prius euomit omne venenū. Imitare et tu monache hunc serpentem in hac parte.ommeqꝫ venenum.ire et ama ritudinis cuome:remittens fratri tuo cē/ tum denarios:vttibi remittat dominus decem milia talentorum.Qualem erga te cupis esse dominum:talem te quoqꝫ ex hibeas ad conseruum.Inuoca dominuꝫ extoto corde tuo et inuenies cum:sit ora/ tio ardens atqꝫ purissima.vt mēs tua in eius amore sanctissimo copuletur.Thoc stude in omni vita tua:vt orationem purā offeras domino deo in omni tempore.Nunquam deficias in oratiōe:nec de mi sericordia dn̄ i desperes.Deꝰ ei qđ cō cessurus est etsi differt non aufert.Non leuitate vtitur:nec facile sētētia mouetur quod promisit est fixū:si oraueris instan ter videbis miraculum.Demēto te sub dei stare conspectibus qui omnia cordiuꝫ secreta itelligit:et mētꝭ abdita nouit.Vi gilāter itaqꝫ assie ī cōspectu eiꝰ qͥ oīa co gnouit:et qͣꝫto poteris feruore spūs ora:vtt iiij","segment":33,"source":{"mapping_precision":"exact","pages":[{"label":"41","number":41}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-34","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0034","latin":"Quod sine intermissione sit oꝛandum.\nmisericordiam consequi merearis. Nam\noratione sancta mundatur conscientia pe-\nnitentis: et qui coꝛsuum in vera puritate\nad ꝺominū erigit:eius oꝛatio vacua non\nredit. O si sciretis fratres charissimi quā\ngrate sint ꝺeo pure mentis oꝛationes: et\nquantā anime cōferant vtilitatē:nullum\ntransire tēpus sine precibꝰ sineretis. Ora-\ntio enim nostra si pura fuerit et ardens in\nferuore spiritus. nūcius est fidelissimus\nad ꝺeū: pro nobis ꝺeo loquitur:et omnia\nque saluti nostre sūt necessaria obtinet ꝺū\np̄catur Quo circa vos aduioneo et in ve-\nra charitate exhortor vt sine intermissiōe\noꝛetis:nec a sancti spiritꝰ feruore vnquaꝫ\ncessetis. Non fit vobis vlluꝫ tempus va\ncuū vel in torpore mentis ociosum. In ti\nmore ꝺomini semper queso vigiles et solli\nciti estote: quatenus temptationes inni\nnentes foꝛtiter possitis vincere ac supera\nre. Mox vt cogitationes sordide menteꝫ\npulsare ceperint.ad studium oꝛationis re\ncurrite: et minime vobis poterunt pꝛeuale\nre.O ratio nanqꝫ grandis munitio est ani\nme:in cuiꝰ presentia ꝺeficiūt omnes ma-\nchinationes partis aduerse.Pero ratiōes\nenī purissimas omnis nobis a ꝺeo tribu\nuntur vtilia:et cuncta procul effugantur\naduersa.Mens oꝛationibꝰ puris in amo\nre ꝺei valenter accenditur:et quicquid oc\ncurrerit lenioris macule oꝛando purgat̉.\nO rationibus sanctis et continuis mūd?\nvincitur:anime pestes deuotis precibus\nsanantur:lachrymis et fletu superatur ꝺia\nbolus:et cui mille cohortes ad pugnādū\nnon sufficiūt:vnius oꝛatione pauperis in\nfirmatur. Quemadmodū a facie ignis ce\nra liquefcens resoluit̉:sic ad oꝛationis pu\nre feruorem omnis demonū potentia con\ntrita encruat̉. Si cogitatio turpis animo\ntuo ꝑ ꝺemones immissa fuerit:impresso\nmox frōti signo crucis ꝺicitio.Salua me\niesu christe:mediatoꝛ dei et hominū:et cun\nctaꝫ a me hostis antiqui depelle nequitia\nper tuam innocentissima passionē.Quid\nhac oꝛatione breuius: quid ve potentius\nesse potest? Nam statim vt contra ꝺemo-\nnū vel presentiā vel sugestionē cuꝫ feruo/\nre mentis prolata fuerit:omnis iniquita-\ntis machinatio recedit.O rationis enim\npure virtus est maxima:quoniam et celuꝫ\npenetrat:et sua constantia debellat aerias\npotestates.Oratio mentē illuminat:affe-\nctū purificat:veniaꝫ ꝺelictoruꝫ impetrat:\nspiritum in ꝺei amore contra omnes ad-\nuersarios confortat. Nihil sic mentem a\nterrenis ad celestiuꝫ amorem eleuat:nihil\ncarnis voluptates tam cito et valenter ex-\nterminat:nihil adeo illustrat intellectum:\nnihil quoqꝫ intantuꝫ veritatis confundit\naduersariū:ficit oꝛatio pura que cū ferno\nre ꝺiuisi amoris ad deū funditur:et bone\ntestimonio conscientie ꝺecorat̉.Si ꝺemo\nnibus cupis esse terribilis:si ꝺei vis esse\namicus:conscientiaꝫ habeto puram.et spi\nritualem nūquam intermittas oꝛationeꝫ\nOmnia enim ꝺeuota potest oꝛatio:si rectī-\ntuine fidei et vite puritate ꝺcoꝛetur.Ora\ntio ꝺemones fugat:virtutem malignan-\ntinꝫ encruat:languedscentem in tepiditate\nanimaz sanat:ac ꝺebilem et infirmū in ꝺei\ntimore spiritū cōfirmat.O ratio pura ꝺeo\nfacit proximū:et cum quem acceperat fer\nuuꝫ.dei facit esse amicuꝫ.Oratio pura et\nferuens in amore dei celum penetrat:in-\ntellectum orantis mirabiliter illuminat.\ninfernu clau dit:paradysū a perit: animas\nfidelium introducit.Veritas eniꝫ nō mẽ-\ntitur:que in sancto euāgelio promittit di\ncens.Petite et ꝺabitur vobis: q̄rite et in-\nuenietis:pulsate et aperiatur vobis. Om-\nnis eniꝫ qui petit accipit? et qui queriturue\nnit:et pulsanti aperietur.Quis vestruꝫ in\ntoto coꝛde suo conuersus ad ꝺominū oꝛa-\nuit vnquam et non est exauditus?Aut qͦs\niuocauit ꝺommū:et elongauit se ab eo?\nDicit em̄ scriptura.Scitote quoniam ex-\naudiet ꝺomini? preces velstras:si manen-\ntes permanseritis in ieiunijs et oꝛationibꝰ\nin cōspectu ꝺmī.Demores estote moysi\nserui ꝺomini:qui amalech confidenteꝫ in\nvirtute sua.non ferro pugnando sed preci\nbus sanctis orando ꝺeiecit.Vultum em̄\nvalet ꝺeprecatio iusti assidua:et oꝛatio hu\nmiliantis se penetrat nubes. Delias ho-\nmo erat similis nobis passibilis:et orauit\noꝛatione vt non plueret super terram et\nnon pluit annos tres et menses sex.Et\nrursum oranit et celum ꝺedit pluuia:m et\nterra ꝺedit fructum suum.O ratione et la\nchrymis rex ezechias quindecimi annos\nvite lōgioris obtinuit:et ꝓphete sententiā\nprecibus mutauit.Orationibus viri san\ncti claruerunt miraculis:et supplicantes\nad ꝺominum mortuos reuocarunt ad vi\ntam.Orationis etiam puritati subiecta\nsunt omnia:et nibilest in nobis tam diffi\ncile:quod oꝛatio ꝺeuota et feruidan eque","segment":34,"source":{"mapping_precision":"exact","pages":[{"label":"42","number":42}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-35","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0035","latin":"Omelia.VIII.\nat impetrare.Tunc autē orantes fiduciā\nimpetrandi quod postulamus a domino\naccipimus:cū precibus nostris vite pra-\nuitas nulla contradicit.Naz iuste precis\nexauditor est dominus.quando videlicꝫ\norationem vite cōmendat integritas:et re\natus conscientie nullus hesitare facit orā\ntem.Inter dissimiles non stabit amicicia\net inter deū et peccatoꝛem non poterit esse\ncōmunio.Si vis exauditri oꝛans:cura in\nprimis vt a dei voluntate non discoꝛdes.\nUine spiritu persimilis ꝺeo:et nullam pa\ntieris in oꝛatione repulfaz.Enimuero cō\nscientie puritas in feruore ꝺiuini amoris\nhominem ꝺeo facit intellectu persimilem\nsimilitudo causat amoꝛem:amoꝛ vero in-\ntroducit familiaritatē:familiaritas confi\ndentiam:et confidentia petitionis conse-\nquitur facilem impetrationem. Nā sicut\ninter dissimilia non fit vniorita inter deuꝫ\net hominem malum nihil proficit oꝛatio.\nQuicunqꝫ igitur vestrum oꝛationum sua\nrum consequi ꝺesiderat effectum:in pri-\nmis per veram penitentiaꝫ coꝛdis sui ꝺo-\nmicilium ab omni mundet ꝺelicto:ꝺein/\nde sancte compunctionis semetip̄m stuꝺ\nat inflāmare exercicio:postea mentem cō-\ntinue pascat in dei amoꝛis studio:quate-\nnus bonū quod inchoat:nullo ꝺinceps\ntempore intermittat.Postea vero quam\ncrescente semper in eo ꝺiuini amoꝛis ꝺeisi\nderio.fācte puritatꝭ exercitiū lōgo studio\nꝑduxerit in cōsuetudineꝫ:et nemens in bono\nꝓposito necessariā cōceperit firmitatē:tūc\nprimū similitudo ꝺiuine cōmuniōis pau\nlatiz introducitur:et ad statū debitum oꝛa\ntio formatur.Nā quāto mens in dei amo\nre amplius excitata profecerit:tanto citiꝰ\noꝛatio quod postulat a domino impetra-\nbit.Solus etenim ꝺei amoꝛ facit oꝛatio-\nnē esse potentem:in quo mens quanto fer\nuentius arserit:tanto facilius petitionuꝫ\nsuarū consequetur effectuꝫ. Namsi mul-\ntū amas:multum potes.Deus enim cha\nritas est:et qui manet in charitate in ꝺeo\nmanet:et deus in eo.In quo vero manet\ndeus:nihil est illo foꝛtius:nisi ꝺeus ip̄e so\nlus.Tūt inter vos quidam infirmi et ꝺe\nbiles animo qͥ se iam foꝛtes in via ꝺomi-\nni existimant atqꝫ perfectos:quorū est et\nrara et hoꝛaria ꝺeuotio:qui sine veste nu-\nptiali regno se aꝓpinquasse gloꝛiantur ce\nlorum.cum tamē adhuc longe in inferio-\nribus iaceant.His ego quod sepius ꝺixi\nFo.XIX.\niterum ꝺīco:quoniaꝫ nemo repente fit sū-\nmus:et nisi monachus omnes passiones\nsuas animales per carnis macerationeꝫ\nꝺomuerit:ad montē ꝺiuine contēplatio-\nnis altissimū non pertingit.Quisquis eī\nin cenobio sub potestate et obedientia cō-\nstitutus.voluntatem suā contra monasti\ncā institutioneꝫ sequitur:dignus non est\nvt in suis oꝛationibus a domino exaudia\ntur.Isti auteꝫ ḍ̄ quibus loquimur in ocu\nlis suis magni sunt et sapientes:qui pro-\npriaꝫ voluntatē diligētes ad omnia mur\nmurāt:et quicquid ipsi non oꝛdinauerint.\nmale factū putant.Actus fratrū suorum\ncuriosa inquisitione ꝺiscutiunt:suas vero\nꝺiscernere negligentias contemnunt.In\nmoꝛibns sūt dissoluti et incōpositi:i n ver/\nbis leues et clamosi:ad obedientiā inuo-\nluntarij:et semper in bonis operibus tar-\ndi et accidia pleni.Ommunia ordinis ex\nercitia negligunt:priuatis iuxta volunta\ntem propriam intendunt.Et quam ꝺiu ī\nsua temeritate permanent:ad verum ꝺei\namoꝛem non consurgunt.Audiant qͥd\nꝺominus dicat:monachi proprie volūta\ntis amatoꝛes.Non veni vt faciam volun\ntateꝫ meam:sed eius qui misit me patris\nDunc fratres preceptoꝛem attendite:ad\ncuius imitationem nisi vixeritis:sine fru-\nctu oꝛabitis.Nius namqꝫ oꝛationem libē\nter exaudit ꝺn̄s:qͥ mādata eius in verita-\nte custodit.Qui vero ꝺei mandatu̓ trans-\ngredit.qͥ carnis voluptates et mūdi sola-\ntia cuꝫ ꝺesiderio sequitur:eius oꝛatio non\nexauditur.Deus namqꝫ inistus et rectus\ntunc oꝛationem tuā libenter exaudire cre\nditur:quādo mens et vita bona simul ꝺe\nprecantur.Tuius autem cōuersatio ꝺeo\nꝺisplicet:oꝛatio eius quomodo placebit?\nDeus enim spiritus est:et homo qͥ non in\nspu sed in carne ambulat:certe ad ꝺeum\nminime apꝑpinquat.Tu itaqꝫ monache\nqͥ ad puritatē euāgelij et regule nō ambu-\nlas:qͥ propriaꝫ non dei voluntatē amas.\nscito qm̄ oꝛationū tuarū nō senties effica\nciam:nisi priꝰ emendaueris vitā.Nisi em̄\ncōuersatio tue vite concorꝺauerit oꝛatiōi:\nnon impetrabis quod precaris.Ūc ma\ngna voce clam as ad ꝺominū:qn̄ etiā lin-\ngua tacente bonis operibꝰ clamas.Ora\ntiones em̄ bone et conuersatio mala:nihil\nboni merentur.Fac ergo quod sapiens\nquidam monuit:et si peccasti non aꝺijci-\nas iterum sed et ꝺepristinis deprecare: vt","segment":35,"source":{"mapping_precision":"exact","pages":[{"label":"43","number":43}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-36","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0036","latin":"Quod sine intermissione sit orandum.\ntibi dimittantur. Ante orationes prepara animā tuaꝫ: et noli esse quasi homo qͥ tem¬\nptat deuꝫ. Sit mēs pura et ardēs in amo re domini: sit cōscīa munda et in sancte cō uersationis proposito roborata: et erit ora tio diuinis auribꝰ grata. Si aliter oraue/ ris:nihil impetrabis. Bene orat qui bene viuit: et facile impetrat:qui sanctis operi bus orat:Deniqꝫ oratio multuꝫ redditur efficax et gratā ī cōspectu dei: si fuerit om ni tempore cōsonans passiōi domini no stri iesu christi. Christus enim deus est et homo mediator inter deuꝫ et nos: per quē tutuꝫ a ccessuꝫ habemus ad patreꝫ: sicut ipse testatur in sancto euangelio. Nemo inquit venit ad patrem nisi per me. Unde nulla pretereat dies in qua christo ad mi nus semel orando gratias non agas: qui suoꝛū dolore vulneruꝫ anime tue sanauit languores: qͥ sanguineꝫ pro te suu̓ effudit et morte sua innocentissima de mortis ꝑ petue interitu te miseruꝫ redemit: Homo certe ingratissimus est et christiano voca bulo indignus:qui tantorū beneficiorum christi vlqꝫ adeo fuerit obliuiosus: vt nō quotidie vel semel ad minus gratiarū illi referat actiones. Monachus aut̄ qui sec ullo mortuus deo soli viuere iubetur: do minice passionis memoriaꝫ in suo pecto re iugiter portet: semper gratias agēs suo redemptori: semper benedicēs: semp ado rans:et quotidiē īmo quantuꝫ fieri potest singulis momētis amaritudinē vulnerū christi cū lachrymis cōpaciēdo reuoluat Omni die post orationes singulas regu lares quas greci appellāt canonicas: fle xis genibus et eleuata mente in celū dicat Gracias ago tibi et benedice̓s adoro te o mediatoꝛ dei et hominū christe iesu dulcis sime deus et homo: pro incarnatione tua sanctissima. pro natiuitate tua ex virgine. pro circūcifione. pro fuga in egyptum et se ptenni in exilio quod pro nobis sustinui sti. Adoro te domine saluator iesu christe pro laboribus tuis. pro fame et siti. frigo/ re ac nuditate:pro itineribus tuis.pro do ctrina et predicatione tua :pro miraculis tuis pro vocatōe gentiū:et pro iustificatio ne peccatoruꝫ. Ago tibi gratias domine fili dei viui. pro dolore vulnerū tuorum: bendico te pro effusione sanctissimi sang uinis tui:adoro te pro morte tua quam in nocentissime sustinuisti; et rogo te per om ni cui passionē tuā pietatem et clementiam miserere mei nunc et in hora mortis mee.\nPāc breuissimā orationē in die ad minꝰ septies deuotus monachus perorabit: vt quotiēs coraꝫ imagine crucifixi trāsierit simili modo cum feruore mentis christū adoꝛabit. Qui verus christi amatoꝛ est: christū semper cogitat:christū loquitur et veneratur: christum sibi nō dubitat vbiqꝫ esse presentem. Eius memorie passio chri sti nunquaꝫ deest.et pre amoris magnitu dine scip̄ mobliui scitut:et in christo mēte et desiderio totus occupat̉. In amore chri sti quisqͥs feruet animo terrena contēnit carnē vincit sola celestia cōcupiscit. Abri/ stum vigilans semp cū desiderio cogitat dormiēs christum somniar:et continue su spirans.cum diuo ignacio clamat Amor meus crucifixus est. Suspirijs coniūgit suspiria: et iesuꝫ queꝫ toto corde suo diligit non oculis sed spiritu presente cernit. Uꝛ gente amoris desiderio quotiens crucifi xum intuetur.mox in lachrymas resoluit et estuans charitatis incēdio vociferatur.\nO amor cunctis fortitudinibus fortior quā dulciter ardet qͥ christi d̓siderio inflā matut. Recte locutꝰ est qui dixit Fortis est vt mors dilectio. Quid enīꝫ fortius es se potest amoꝛē christicuius ardore sācti martyres tot nulia genera mortis contē nentes superauerunt? O amoꝛ crucifixe meꝰ miserere mei da mihi eam ꝺe qua lo quoꝛ dilectionis tue sentire dulcedineꝫ:vt semper in coꝛde meo circumferam tuam amarissimā passionem Scio fratres mei scio quod non est effica cioꝛ modus oran di.nec vtilioꝛ nobis qui adhuc sumus in firmi:quaꝫ in memora et virtute passiōis domini nostri iesu chrisci. Unde cum fit manifestum quod fine mediatoꝛe non est ascensus mentis ad deum/omne opꝰ bo num in christi nomine est inchoandū:qͥa tunc preces ad denꝫ vtiliter effundimus cum purificata conscientia per eius vni genitum filium oramus.\nDe custodia et origi ne cogitationum: Omelia nona.\nSAlomon rex il le quondaꝫ sapientissimus in libro quem prouerbio rum prenotauit filium","segment":36,"source":{"mapping_precision":"exact","pages":[{"label":"44","number":44}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-37","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0037","latin":"Om̄ia .IX.\nad veram cohortatus sapientiam. inter cetera dixit. Fili mi attēde sapiensiā meā et prudentie mee inclina aurem tuam: vt custodias cogitationes:et disciplinam la bia tua conseruent. Non enīʒ minima sa pientie pars est fratres charissimi. si sciat monachus cogitationes suas prudenter discernere:et earum motus omni tempo re sollicite custodire. Magna res est ni bil cogitare mali:sed non minoris prudē tie malas ab exordio cogitationes posse repellere. Humani etenim cordis profū da sententia. mobilis. varia. multiplex et instabilis semper:cuius obseruare princi pia et refrenare motus: summa prudētia eis:et magnuʒ sapientie signum. Dolam si dixero perpetuo motu agitatam cor ho minis. averitate non obterraui:maxime si quis eius inquietudinem examussimꝑē sicularε voluerit. Quid naʒ aliud est cor humanum quam mola quedam in mo tu semper conterens aliquid? Nunquaʒ est ociosum cor humanũ: nunquam si ne motu quiescit:sed agit semper aliquid et sicut mola semetipsam consumit vacua motu proprio:ita cor hominis a semetip so turpiter defluit:dum illud boni cogita tio non constrin git. Semper mouetur in aliquod obiectum cum amoris sui de siderio:semper molit:semper agit. semper circa aliquid occupatur delectabile. siue bonum fit siue malum.Sicut corpus nō mouetur sine anima:sic mẽs hominis nō manet fixa in bono nisi continue restricta fuerit per sancta exercitia. Propterea di xit in ecclesiastico vir sapiens.Iocūditas cordis hec est vita hoīs:et thesaurꝰ sine d̓ fectione sanctitatis:et exultatio viri est lō geuitas.Diserere anime tue placēs deo et contine.et congrega cor tuuʒ in san ctita te eius:et tristiciā longe expelle a te.Quid est cōgregatio cordis:nisi diligens custo dia cogitationis? Cor eteniz suum in san ctitate domini congregat:qui motus co gitationuʒ suarũ in timore dei iugiter ob seruat.Et ideo scriptura dicit.Omni cu stodia serua cor tuum:quoniam ex ipso vi ta procedit Sumunt auteʒ cogitationes motuū suorum principia ex his que offe runtur a sensibus:que tanto euagātur p ꝑiculosius: quanto minus iudicio ratiōis ab exordio considerantur.Quisquis igit̉ cogitationum suarū vigilans esse deside rat:quisquis congregare cor suum in san\nFo .XX.\nctitate domini optat:sensus suos exterio res in primis diligentiffime custodiat:et frenū prudentie singulis imponat. Dinc de auditu et visu scriptura sicp̄cipit Se pi aures tuas spinis.et linguam nequam noli audire:et ori tuo facito ostia:et seras auribus tuis.Geatꝰ homo qui obturat aures suas ne audiat sanguinem:et clau dit oculos suos ne videat malum.In sā cto quoqƺ iob sic legimus Pepigi fedus cum oculis meis:vt ne cogitarem quidē de virgine.Jn eos vero qui ministerio sē sumi corruerunt in foucam peccatorum sic dominus contestatur per prophetam hieremiam.Quia ascendit mors per fene stras vestras:ingessa est domos vestras disperdere paruulos deforis:et iuuenes de plateis.Mors per fenestras nostrias ingreditur:quotiens iniqua co gitatio per ministerium visus vel auditꝰ ad mentem intromittitur.Domus enim conscientia est:de qua scriptura dicit.Ni si te instanter tenueris in timore domini: cito subuertetur domus tua.quod est cō scientia.Domꝰ hec fragilis est multuʒ et cito subuertiť:nisi cōtinuo exercitio timo ris dn̄i muniatur.Risi em̄ dominꝰ custo dierit domū:frustra vigilat qͥ custodit eaʒ A more igit̉ domini munienda est domꝰ cōscientie:sensus quoqƺ diligentiffime re frenandi sunt:qr custodire cogitationes suas nō sufficit:qui aures et oculos ab oc casiōe mali non auertit.Jtaqƺ si vis cogī tationū tuaruʒ custos esse prudēs et verꝰ cōgregator cordis in sanctitate dn̄i:sep ī aures tuas spinis cōpunctionis timoris dei ne audiāt malū:et oculos auerte tuos ne ꝑ visum introducāt pectm̄.Quod tibi nō licet concupiscere:noli cuʒ desiderio vĩ dere:et quod habere nō expedit:noli cogi tare.Multi perierūt ministerio sensuum: et qͥ videre incaute pergunt externa:septꝰ īteriora sua bona turpiter amiserūt.Qui nō timet periculoʒ iaʒ certe ꝓpe interituʒ est:et qui de sua ꝟtute p̄sumit:ad ruinam peccati festinanter currit Qui oculum vi brat in choruscationeʒ fulguris excecabitur ad horaʒ:et qͥ considerat specieʒ muli cris.nō erit īmunis a periculo.Illiꝰ lau do prudentiā monachi qͥ in medio tarba rū est solꝰ.et sēsibꝰ suis p̄ponit cēsorem:ne quid intromittat mali ad dominaʒ.Sta tuit iuxta portam custodes:qui gladio et fuste repellāt īcōposite irruētes Timor ei","segment":37,"source":{"mapping_precision":"exact","pages":[{"label":"45","number":45}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-38","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0038","latin":"De custodia et origine cogitationum\ndomini sanctus nunquam deserit mentē\nviri sapientis: sed tanquam pugil fortis\net vigilans semper ad latus stat principis\nita custodit dominam cordis. Auertit au\nres suas ab omni scurrilitate verborum:\net claudit oculos suos ne videant maluꝫ\nSemper incedit iuxta duodecimum hu-\nmilitatis gradum defixis in terram aspe-\nctibus:orans cum propheta ad dominū\nAuerte oculos meos ne videant vanitu-\ntem: in via tua viuifica me domine. Ita\nvos moneo fratres sensus vestros in ti-\nmore domini dirigite: vt cordis domicili-\num semper mundum et inuiolatum possi\ntis custodire. Mementote scripture dicē\nti. Mundamin: qui fertis vasa domini.\nConsiderate precor quāta oporteat vos\nnitere mũditia et puritate mentis: qui nō\nsolum ratione ordinis sacerdotalis vasa\ndomini fertis: sed quod est amplius etiaꝫ\nvos ipsi vasa domini estis. Dicit enim sã\nctus cristophilus paulus. Nescitis quo\nniam corpora vestra membra sũt christi?\nEt iterum dicit. An nescitis quoniaꝫ mẽ\nbra vestra templum sunt spiritus sancti. qͥ\nin vobis est: quem habetis a deo: et non\nestis vestri? Ac alubi. Templum eniꝫ dei\nscm̄ est: quod estis vos. Et de ipso paulo\nin actibus apostolorum dominus dixit\nad ananiam. Uade quoniam vas electio\nnis est nibi iste. Monachus qui ordine\nsacerdotali in dei ecclesia fungitur: dupli\nci ratione ad sanctissime puritatis obser-\nuantiam tenetur. Oportet eniꝫ christi mi\nlitem propter votum quod deo fecit esse\npurum sanctum et in bonis operibus iu-\ngiter infatigabilem: et ratione sacerdota\nlis ministerij circumspectum ac diligen-\ntissime vigilantem. Scriptum est enim\nMaledictus homo: qui facit opꝰ dei ne-\ngligenter. Vos ministri estis dei omnipo\ntentis qui ad altare quotidie filium eius\nimmolatis. cuius opus in manibus ve-\nstris committitur et magna propterea pu\nritas mentis et corporis in vestra conuer-\nsatione postulatur. Ut ergo casta perma\nneat puritas mentis: neccesse est quod re-\nstringatur instabilitas cogitationis. Au-\nstodiendi sunt omni tempore sensus: per\nquos corrūpitur integritas mẽtis Mor-\ntui enim estis mundo et cepistis iam vine\nre christo: non licet vobis cogitare nisi sã-\nctum: nec decet vos dei ministros aliqͥd\namare terrenum. Deus est euim cui serui\ntis o monachi: omnipotens est cui mini-\nstratis o fratres mei. Uiuite puri. sanciti et\ninnocentes: quia non decet vos occupa-\nti mundi negotijs: qui ad miliciaꝫ dei vo\ncati estis. Crescat in vobis cum tempore\namor dei et puritas cordis: vt quanto diu\ntius in hoc mundo vititis: tanto sanctio-\nres enadatis. Uisum ab omni malo semꝗ̃\nauertite: vt possitis in bonis cogitationi-\nbus sine defectu permianere. Oculos mẽ\ntis vestre semper in celum erigite: et visuꝫ\ncarnis in rebus perituris nolite occupa-\nre. Auditum quoqꝫ vestrum ab omni ser\nmone inutili. vano. et stilto semper clau-\ndite: et futurum dei iudicium semper cum\npauore cogitate. Manus vestras illicito\net turpi contactu quarumlibet rerum no-\nlite polluere: vt dei filium mundo corpo-\nte et pura conscientia possitis immolare.\nIn cibo et potu non est monachorum sa-\npores discernere: nec decet milites christi\ncorporales delicias amare. Natura pau\nca requirit et quibus alatur rusticana ci-\nbaria: appetitus autem nisi restringatur\nimperio rationis ad illicita rapitur: ꝑ eo\nquem nature simplicitas violatur. Ara-\npulam in omnibus fugite: et in victu regu\nlarem temperantiam seruate. Nemo ve-\nstrum patienter audiat detrahentem fra-\ntri suor: aut male de proximo loquentem.\nLinguam suam vniusquisqꝫ vestrum ab\ninutili sermone cohibeat: et male loqui de\nhominibꝰ christianis. bonus monachus\ncrubescat. Nunquaꝫ recedat a memoria\nvestra illa comminatio domini in sancto\neuangelio dicentis. Ar abundantiae cor-\ndis os loquitur. Bonus homo de bono\nthesauro profert bona: et malus homo de\nmalo thesauro profert mala. Dico autem\nvobis. quoniam omne verbum ociosum\nquod locuti fuerint homines: reddent ra\ntionē de eo in die iudicij. O nimis metuē\nda sententia. Si de ocioso sermone ratio\nexigitur: detractio. scurrilitas et turpilo-\nquium quid merentur? Aut si verbum in\nutile rationi districti examinis cēsetur ob\nnoxium: quid respondebit qui tam facile\nloquitur malum et perniciosum? Ociosū\nverbum est omnis locutio hominuꝫ. que\nsine iusta vtilitate prolata est: ratione ca-\nrens legitime necessitatis. Propterea fra-\ntres considerate sermones vestros: et ne-\nmo loquatur verbum ad rem non perti-\nnens vel iuste vtilitatis: vel necessarie ra-\n\nOmelia. IX.\nFo. XXI.","segment":38,"source":{"mapping_precision":"exact","pages":[{"label":"46","number":46}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-39","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0039","latin":"tonis. Audinistis ein formidabilem dominisententiaz: & divi legislatoris nostri preceptum non ignoratis in regula dicenxis. Scurrilitates: verba ociosa: & risum noventia:eterna clausura in omnibus locis damnamus: & ad tale eloquium discipulů apertie os non permitimus. Tria bic verborum genera sanctus pater Benedictus monachis interdictit: et eterna clausura in omnibus locis dánauit. Scurrilitia videlicet ociosa: et risum mouentia Quid autem sit scurrilitas: grammatico et nobis interpretatio declaravit. Est enim scurrilitatis vitius urbanitati et modestie oppositum: & iocularitas quedaz lascius risum provocans auditorum sine verecúdia vel honestate inmoderatuz per verba et gestus qui non congruunt rationi nec virum decent bonum nec sapienti cóueniunt. Dicitur autem scurrilitas a scurra qui domos sequitur divitium lascivis et inbonestis verbis et gestibus auditozes premij vel stipis gratia pronocans ad risum. Et hoc genus verboruz monachis Divus pater Benedictus interdictit: & penitus damnavit: quoniam qui deo serviant: merito abstinere in conspectu eius perpetuo verbis turpibus et inbonestis iuvenatur. Inter scurrilitatem vero et multo loquium hoc interesse videtur: quod illa exceditratione inhonestatis: & ista causa superstitiaris. Illa est turpis et inhenestia: & sine virtute superflua. Truliloquium his recte coniungitur: quoniam non solum monachis verumetiam omnibus interdictit christianis. Hinc sanctus christi apostolus dicit. Fornicatio antem et omnis immunditia aut avaritia nec non inimicitur in vobis sic ut deos sanctos: aut turpitudo: aut truliloquium: aut scurrilitas que ad rem non pertinet: sed magis gratiarumactio. Verbu ociosuz similiter monachis cunctis interdictur: quoniam a dominis sicte auditis in sancto euangelio prohibetur. Risum quoz mouentia verba non decent homines christianos: & multominus conveniunt claustralibus. Monachus em qui mortuus est nuido sua nouissima semper cogitare praecipit: risum vero et omnem presentis vite insolétitam pro dei amore ubiqz locorum conténeri iubetur. Est autem risus vox confusa internam animiletitiam hilaritate inmoderata denuncians. Nibil autec q̄\nDe custodia et origine cogitationum\n\nhi humilitate:reverentia:subjectio requirantur: ne quis videatur plus loqui qua expedit. Ex verbis suis cognoscetur vir: qui multiplicat locutides in ore suo insipiens est corde. Conscientie testis est sermo viri: qui pudicitiam: innocentia cordis diligit: illius pudicos: sine vanitate oportet esse sermones. Dei nanciz vi ventiis ministri estis o fratres mei: omnis sermo vanus inutilis: o ciocius non exeat de ore vestro: sed si quis bonus est ad edificationem auditorum: vt charitatem augeat mentibus ad illustrationem cordis in cognitionem: et amore summe veritatis. Preciosa lingua monachi: que nihil omnino loquitur: nisi sancteun: os be nedictione dignum: de quo nihil proferre nisi divinuz. Ao sui unusquisq: muddi custodiat ab omni cogitatio: miqua: qm qui bonns est corde malum: no loquitur verbum: qui decum veraciter diligit: ser monem non profert ociolum. Omne sollicitudinem: et considerationem: adhibete cogitationibus vestris: quoniam ibi precipua intentione obseruandu est malum: ybi suorum processuum sumit exordium: quatenus mor yr oziri ceperit: radicitus amputecur. Nulla enim tam debilis cogitatio mal: que tempore non crescat: si consensu nutriatur: cogitantis. Doxigie a principio vincendum: est adhuc debile malum: quia dum mora interponitur: vires accipit malum: quantumlibet paruũ in corzdio videatur. Magnuz et parua scintilla sepe ozur incendiũ: y de minu ta cogitazione grande nonunquã surgit peccatũ. Cogitatio duz partit delectationem: mor in consensum soler irrumperu: y consequenter in opus etiam si: potest se metipsam precipitem dare. Dum autem cogitatio male in opus per delectationem: prestiterie voluntas consensum: etiam si non perficetur quod cõcupiscit anim? iam tamen consumatũ est coram deo peccatũ. Sed quid dicitscriptura? Peccatum cui fuerit consumatum: generat morrem. Omnipotens erenim deus voluta rem hominis respicit: sive bonuz sive ma lum velit. Properea in sancto cuangelio dicit. Qui viderit mulierem ad concupiscendi eamiam mechatus est eaz in corz de suo. Voluntate deus pro facto compu tari: quiens homo non potest in effectũ deducere quod volebat. Idcirco iterum","segment":39,"source":{"mapping_precision":"exact","pages":[{"label":"47","number":47},{"label":"48","number":48}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-40","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0040","latin":"Omelia. IX.\nFo. XXII.\npeccãdi necessitas generat̃. Dic durissi-\nmũ mortis imperiũ: hic extrema profun\nditas maloꝝ. Quicumqƺ hanc semel abys\nsum peccatorum intrauerit: sine speciali\ndei gratia et maximo labore penitendi ad\npuritatem cordis raro immo non facile\nconsurgit. Uoluntate sua peccatoꝛ in hãc\nfoueam mortis cecidit: resurgere autem\nsine dei miseratione non valebit. Durissi¬\nmum est iugum consuetudinis male: cui\nsi quis collum semel submiserit:ad pristi¬\nnam libertateꝫ spiritus raro conuallescit.\nHec omnia operatur cogitatio peruersa\ncum ad mentem intromittitur: et per dele\nctationem in consensum et opus commu\ntatur. Nulla enim cogitatio tam parua\nest: que paulatim non crescat si a mente\nnon repellitur. Beatus igitur ille mona\nchus qui omnem cogitatum suum iactat\nin dominum: qui prauis cogitationibus\nsemper et vbiqƺ denegat locum:qui oṁes\nmundi perituras diuitias despicit:qui cũ\ncta corporis solatia contẽnit. Cordis mũ\ndiciam sui domino preparat: nihil in hoc\nmundo preter domnuꝫ amat: omnes co\ngitationes suas ad gloriam saluatoris or\ndinat:et mandata illius diligentissime ob\nseruat. Quid illo felicius monacho: qui\nse non ciuem sed peregrinum exhibet mũ¬\ndo? In mundo viuit quasi non sit in mũ¬\ndo: immo maior est mun̄do: cuius cõuer\nsatio tota in celo. Considerate nunc igi¬\ntur fratres charissimihuius breuitatem\ntemporis:et semper mementote quia mor\ntales et cito transituriestis. Non enim ha\nbemus hic manentem ciuitateꝫ sed futu¬\nram inquirimus:et qui tot milia hominũ\nper mortem nos precessisse cognoscimus\nquam cito sinus necessario et ipsi moritu\nri cogitemus. Tempus nunc quideꝫ bre\nuesed acceptabile nobis multum conce¬\nditur: in quo fructus eterne vite opere¬\nmur. Nunc enim laborandi est tempus:\nnunc hora seminandi bonum: quia post\nmortem vnusquisqƺ mercedem laboꝛum\nsuorum recepturus est: cuꝫ laborandi iaꝫ\nfacultas nulla ꝯceditur. Idcirco fratres\nmei hanc mortis horam sanctis preueni\nre operibus:et nolite nunc in semine labo\nris deficere:vt in eterna retributiõe possi\ntis sine fine gaudere. Nulla p̃tereat di¬\nes in qua vnusquisqƺ vestrũ semelior nō\neuaferit:et ad ea que premisit opera bona\nnonum aliquid non addiderit. Semper\ncogitate future precium messis: et nulla\nvos terrebit magnitudo laboris.\nDe quotidiano cer¬\ntamine temptationis: Omelia decima.\nEsterno sermone ad iro\nnui charitates vestras\ndilectissimi fratres: prin\ncipijs malarum cogita¬\ntionum obsistere: et vos\nbonis aesanctis operibꝰ\nad future mercedes premium totis viri¬\nbus preparare. Sed cum scriptura testã¬\nte:temptatio fit vita hominis super terrã\nnecessariuꝫ duxi de hac ipsa materia quā¬\ntuꝫ dederit dominus in auribus vestris\ndisscrere: vt premoniti fortius contra ad¬\nuersarium inuisibilem possitis dimicare.\nUerba nō ignoratis viri sapientis: qui in\necclesiastico dicit. Fili accedens ad serui¬\ntutem dei:sta in iustitia:et in timore: et pre¬\npara animaꝫ tuam ad tentationẽ. Nemo\nse liberũ a tēptatione existimet fratres qƺ̃\ndiu in hac mortali conuersatione gradif̄:\nsʒ quāto in dei timore quisqƺ ampliꝰ ꝓfe¬\ncerit:tāto sibi nouerit cautius esse viuen¬\ndum.Dicit enim sanctus papa Gregori¬\nus. Hostis noster quanto magis rebella¬\nri sibi conspicit: tanto amplier expugna¬\nre contendit. Uos o viri quanto amplier in spiri¬\ntuali conuersatione proficitis: tanto ma¬\niore instantia cõtra aduersarium salutis\nvestre oporet vigiletis. Nam vt sanctꝰ\nioannes chrysostomus ait:nunquaꝫ doꝛ¬\nmit noster aduersarius: sed in perniciem\nsemper vigilat generis humani: cui ne¬\nmo nostrum potest resistere: nisi qui om¬\nni tempore in timore domini didicit vigi¬\nlare. Et sanctus leo vrbis Rome in\nquodam sermone dicit. Non desinit an¬\ntiquus hostis temptationũ laqueos vbi¬\nqƺ pretendere:vt quoquo modo fideꝫ cre¬\ndentium corrumpendo valeat denigra¬\nre. Nouit enim cui illecebras carnis inge¬\nrat:cui virus inuidie infundat:cui incita¬\nmenta luxurie apponat. Nouit queꝫ me¬\nroꝛe conturbet:quem gaudio fallat: quẽ¬\nmetu opprimat: quem admiratione sedu\nd ij","segment":40,"source":{"mapping_precision":"exact","pages":[{"label":"49","number":49}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-41","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0041","latin":"De quotidiano certamine temptationis.\ncat. Omnium discutit mores: omnium scrutatur affec-\ntrus. Ibi querit causas nocendi: vbi vi-\nderit quenq̃ diligentius occupari. Nul-\nla sunt sine temptationũ experimẽto ope-\nra virtutis: nulla sine perturbationibus\nfides:nullum sines hoste certamen: nulla\nsine congressione victoria. Vinc sanctus\nJacobus apostolus in epistola dicit. Se-\nnatus vir qui suffert temptationem: quo-\nnam cum probatus fuerit: accipiet coro-\nnam vite: quam repromisit deus diligen-\ntibꝰ se. Hinc iterum dicit scriptura. Va-\nsa figuli probat formax: et homines iustos\ntemptatio tribulatiõis. Sed ne quis pu-\ntaret diabolo permissum temptare homi-\nnes quantum desiderat:sanctus christo-\nphilus clamat. Fidelis autem deus est\nqui non patiet᷑ vos temptari suprã id qđ\npotestis:sed faciet etiam cum temptatio-\nne prouentũ: vt possitis sustinere. Et san-\nctus Augustinus. Tantum inquit per-\nmittitur diabolus temptare quantum ti-\nbi prodest:vt exercearis:vt proberis:vt qͥ\nte nesciebas a te ipso inueniaris.Pōt em̃\ndiabolus permittente deo excitare tem-\nptationis motum:sed in tua est liberrima\npotestate si velis temptanti dare vel ne-\ngare consensuʒ.Ande cum temptaret in\ndeserto defilium:nō impulit:non tetigit:\nnon coegit:sed tantum dixit: mitte te de-\norsùm:vt intelligas quoniam non potest\nvincere nisi volenteʒ.Idcirco diuus chri-\nstia archiapostolus dixit.Resistite diabolo\net fugiet a vobis. Potest enim suggerere\nmalum diabolus:cogere non potest: nec\nsuperare nisi consentias.Vita nostra san-\ncto testante Augustino: in hac peregrina-\ntionẽ nō potest esse sine peccato et tempta-\ntione:quia profectus noster per temptati-\nones augetur:nec sibi quisq̃ ĩnotescit nisi\ntemptatus: nec potest coronari nisi vice-\nrit: nec potest vincere nisi certauerit: nec\npotest certare nisi inimicum et temptationes habuerit.\nDicit nācꝫ scriptura.Qui\nnõ est temptatus:qualia scit? Nemo em̄\ncoronabitur: nisi qui legitime certauerit.\nAccedentes igitur ad seruitutem dei fra-\ntres charissimi state in iustitia et timore: et\nquamdiu potestis vinci ab aduersario et\nsubijci: de securitate nolite gloriari.Sē-\nper vigilate semper time te:quoniam ho-\nstis cum quo instis certamen nunq̃ dor\nmit:non quiescit: non cessata persecutiõe\nvobiscꝰ insidians semper:nunqua fatiga\ntur.Quod si aliquando superatus fuerit\nmox ad nouum certamen consurgit: nec\ndesistit ab impugnatione bonorũ donec\nvictus omnino succumbat:aute certe im-\nportuna presenerantia concertanteʒ vin-\ncar. Unde et sanctus papa Gregoriꝰ dicit\nAntiquus hostis ex primo certamine dū\nse succumbere considerat:alia temptatio-\nnuʒ bella restaurat.Intuetur humani gẽ-\nneris cautelosus aduersarius:vniuscui/\nuseq̃ mores:et cui sint vitio ꝓpinquieres\nilla ponit ante facie cordis:magnisq̃ vti-\ntur viribus vt subuertat statum mentis.\nState in timore domini firmiter radica-\ntir:cūctas facile superabitis temptatio-\nnes inimici.Scriptum est enim in libro\nprouerbioruʒ.In timore don:ini:fiducia\nfortitudinis.Et iterum.Per misericordi-\nam et fidem purgantur peccata: per timo-\nrem autem domini declinat omnis a ma-\nlo.In ecclesiastico vero sapiens dixit.Ai-\nmor domini expellit peccatuʒ.Nam qui\nsine timore est:non poterit iustificari.Ira\ncundia enim animositatis illius subuer-\ntit euʒ.Idcirco salomonis testimonio be-\namus ille dicitur homo qui semper est pa-\nuidus:qui vero metis est dure:cortuet in\nmalum.Animas quoq̃ vestras per stu-\ndiuʒ sancte conuersationis preparete ad\ntemptationem:et cum venerit possitis re-\nsistere:et eo fortiores stare. Nam facile su-\nperabitis diabolum:sic preparati semper\naccesseritis ad bellandum.Ecce aduersa-\nrius vester tanq̃ leo rugiens circuit que-\nrens quem deuoret:cui vos oporret in\nfide domini nostri Jesu resistere: si\nvictoriaʒ cupitis obtinere.Nullus hic fu-\ngiendi locus conceditur:nulla securita-\ntis morula pugnantibus indulgetur:sed\ncongrediaris necesse est:superatur usque\nhinc templa conditione homines fa-\ncti:vt superatis illecebris carnis pares\nangelis sanctis euadere debeamus.Nũ-\nq̃ desunt monachis certamina:quoniaʒ\nq̃diiu versantur in carne: temptationibꝰ\nneccessario sumus expositi.Dicit em̄ scrip-\ntura.Hulte tribulationes iustorum et\nde omnibus his liberabit eos dominus.\nIn omnibus autem temptationibus no-\nstris illud Esaie prophete ad memoriam","segment":41,"source":{"mapping_precision":"exact","pages":[{"label":"50","number":50}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-42","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0042","latin":"sedulo reuocemus dicētis. Qui ab lacta¬\nti estis a lacte:qui ab stracti ab vbere tri¬\nbulationem super tribulationem expecta\nte:spem super spem:ad huc pusillum pro\npter malitiam labiorum:propter linguaꝫ\nmalignam.Ablactati et abstracti ab vbe¬\nre sunt viri etate prouecti quorum est tri\nbulationem super tribulatōem propter\ndeum suscipere: vt spem super spe¬\nme reantur reportare:sacra dicente scriptura\nSed et gloriamur in tribulationibus no¬\nstris: scientes quod tribulatio pacientiaꝫ\noperatur:paciencia autem probationem:\nprobatio vero spem.Spes autē non con¬\nfundit:quia charitas dei diffusa est in cor¬\ndibus nostris: per spiritum sanctum qui\ndatus est nobis. Per multas enim tribu¬\nlationes oportet nos intrare in regnum\ndei.Temptationibus nanqꝫ nobifmet¬\nipsis innotescimus: et experimur si deuꝫ\nver aciter timeamus.Hinc dominus per\nmoysen ad populū loquitur dicens.Ae¬\nptat vos dominus deus vester:vt sciat si\ndiligatis eum de toto corde vestro: et de\ntota anima vestra.Mundus iste fratres\nchariffimi fornaci comparandus est:in\nqua continue ardet ignis temptationis et\nadiuerfitatis:perquā necessario nobis est\ntranfeundum.In hac fornage tribulatio\nnis palea comburitur: aurum vero et ar¬\ngentum ab omni macula purgantur.Pa¬\nlea in cinerem vertitur:aurum ad orna¬\ntum et decorē regalis pallatij reseruat̉.\nFormaqꝫ inquam est mundus:ignis tem¬\nptatio siue tribulatio:aurum homines iu¬\nsti:palea vero iniusti et peccatores:artifex\nqui purgat aurum ipse est omnipotens\ndeus:qui nostris profectibus fauet:et ad\nvirtutis meritum cooperatur per grati¬\nam.Quod ergo vult deus faciamus:qđ\nimponit patienter pro eius amore tollere\nmus:quoniam vt sacer christophilus in¬\nquit:non sunt condigne passiones huius\ntemporis:ad superuenturam gloriaꝫ que\nreuelabitur in nobis.Hinc sanctus Die¬\nronymus ait. Quis non tribulari velit:\nquis se maledici non desideret:vt merca¬\ntur christi voce laudari:et celesti copiosa\nqꝫ mercede munerari?Utinam propter\ndomini mei nomen atqꝫ iustitiaꝫ:cuncta\ninfidelium turba me perfequatur et tribu¬\nlet.Utinam in opprobrium meum totus\nhic mundus consurgat:tantum vt mere¬\nar a christo laudari:et ad sue pollicitatio¬\nnis properare mercedem.Et sapiens in\necclesiastico dicit.Vasa figuli probat for¬\nnax:et homines iustos temptatio tribula¬\ntionis.Quisquis igitur vestruꝫ o fratres\nmei ad regnum celoꝛuꝫ peruente deside¬\nrat:quisquis deo placere super omnia cu¬\nrat:pro eius amore tribulatiōes teimpta¬\ntionum libenter discat suscipere:et quic¬\nquid occurrerit aduersi gaudenter fusti¬\nnere.Nemo enim est nostrum qui purga¬\ntione quotidiana nō indigeat:nemo qui\nsingulis momentis ferme nō delinquat.\nSi ergo propriam falutem diligimus:si\nnobis remitti nostra delicta:et purgari\nab omni cordis macula flagitamus:pa¬\ntiēter sustineamus quicquid aduersi no¬\nbis acciderit:quoniam plus animaꝫ pur¬\ngāt mala tribulationis que pro dei amo¬\nre patiēter tolerat:q̄ opera bona que nīc¬\nin hoc mundo sua spōte patrat.Magna\nnobis in hoc loco patiendi materia reli¬\ncta est:quos inopia grauiter premit:pau¬\npertas deprimit:cris quoqꝫ alieni debi¬\nrum cōstringit.Quid in hoc monasterio\nnon experimur aduersi?quas non procel¬\nlas et tempestates patimur fratres:qui¬\nbus non exagitatam in cōmodis?Quaꝫ\nfuerint omnia desolata huius cenobij bo¬\nna cum ante annos quinde cin obseruā¬\ntia introduceretur regularis:nullus ve¬\nstrum ignorare potest.Sed in me graui¬\nus debachatur inopie cōmunis tribula¬\ntio:qui vobis vite necessaria ꝓuidere de¬\nbeo:et sepius vnde reddam non satis scio.\nConsolatur autē spiritum meum patien¬\ntia vestra et spes quaꝫ in domino saluato¬\nre huiniliū concepistis:vt non dubitē ei¬\nus misericordiā cum tempore affuturam\net audio mihi dicentē per esaiain prophe¬\nram.Ecce excoxi te sed non quasi argen¬\ntum:elegi te in camino paupertatis.Li¬\nbenter autē habebo patientiā in pauper¬\ntate quā deo sic ordinante nunc patimur\nvt venire post mortē ad eternitatis diui¬\ntias mereamur.Quanto em̄ in hac pere¬\ngrinatione nostra iam perfecutionibus:\npaupertate:inopia:laboribus et tribulati¬\nonibus fuerimus afflictī:tanto in futura\nremuneratione iustorū domino largien¬\nte:maiora premia confequemur.Decuꝫ\nitaqꝫ fratres mei tolerare patienter:quic¬\nquid omnipotens deus parinos precordi¬\nnauit:quoniā sicut diuis papa gregoriꝰ\nait:in omnipotente deo tūc certa est fidu¬\nd iij","segment":42,"source":{"mapping_precision":"exact","pages":[{"label":"51","number":51}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-43","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0043","latin":"De quotidiano certamine temptationis.\nria:quãdo pro opere bono aduersitas additur: et in hoc mundo flagellum dei cuꝫ gaudio recipitur: vt pulchror merces in retributione sanctorum futura seruetur.\nIteruꝫ quoqƺ dicit. De spe sempiter ne hereditatis gaudium sumunt: quos aduersitas vite temporalis humiliar: quia non saluandos in perpetuum cerneret:sic eru diendos sub discipline regimen divina dispensatio non frenaret.Afflicti terrena perdimus:sed afflictionem humiliter su stinentes bona nobis celestia multiplica mꝰ. Dia quippe est vita presens: qua ad patriam tendimus: et idcirco frequenter in ea perturbationibus tangimur:ne hic esse patriam arbitremur.Gaudeat ergo in aduersitate sua monachus:letetur tẽ ptatus cui crucifixus est mũdus: ad dei se confidat pertinere consortium: qui pura conscientia bonum semper operatur:et recipit in tribulatione contrarium.Verissimum enim diuine miserationis indi cium est:si homo christianus varijs ad ueritatibus in hoc mundo percutitur:qui pura conscientia deo seruiens in vera humilitate sine offensione conuersatur.Frequenter enim misericors deus eos quos diligit variijs modis ĩ hoc mũdo percurrit:quibus eterna premia in celo pręparauit.Quosdaꝫ vero sciens mul tum posse peccare:ne peccent infirmitate corporis preoccupat:et in salutem eoruꝫ misericorditer flagellat:cemens eorum animabus vtilius mũdi opes atqƺ didicit: eoqƺ illo inopinatus hostis grauiꝰ perculit:quo longo quietis vsu negligẽtes muenit.Unde sanctus papa gregorius iterum dicit.Multos sua peius felicitas strauit:multos diuturna Pax victos rediderant:quodam superne dispensationis moderamine exerceri se etiam temptatio onjbus exultant:quia tanto robustius acceptam virtutum gloriã custodiunt:quãto temptationis impulsum concussi:infirmitatem suam humilius agnoscunt.Cõpendiosum iter ad christum est via tribulationis:et citius q̃ in trãquillitate in core\nperitur.Dicit enim sanctus Ambrosius.Multi sunt qui in ocio querunt christum et non inueniunt:et sunt qui que runt in persecutionibus et cito inueniunt In periculis fideliũ suoꝵ adest:quẽ admoduꝫ in psalmo de iusto loquitur dicens.Acum ipso sum in tribulatione:cripiam eum et glorificabo eum.Lustodiatur in aduersitate conscientie puritas:seruetur vite iniuiolata semper integritas:et erit nobis proculdubio ad salutis meritum quecunqƺ aduerfities.Neminẽ antiquus hostis concertando potest deiçere:nisi quem inuenerit prius a seinetipso defeciisse.Ocio quirit torpente:incautuꝫ supplantat militem:iillumqƺ prosternit facili me:quem armis inuenerit denuidatum.\nPropterea fratres mei semper vigilate in orationibus sanctis:semper instate operibus bonis:vt quotiens temptator acceffert:nunquam inueniat ociosos.De mentote verborum saluatoris nostri iesuchristi in sacro euangelio dicentis.Sint lumbi vestri precincti et lucerne ardentes in manibus vestris:et vos similes homibñbus expectantibus dominũ suum quãdo reuertatur a nuptijs:vtecum venerit et pulsauerit:confestim aperiant ei.Tugilat:qui solidus intimore domini consistens:nunquam torpore mentis dormitat.Ugilat:qui animam suam contra queliber huius mundi aduersa per sancti constantiam proposititi infatigabilem cõseruat.Tugilat:quisquis proficere quotidie in amore domini non cessat.Lucer nam in manibus baiulat:quisquis sanctitatis propositum condignis opationibus exornat.Lucernam quoque tenerin manibus:quisquis mente et corpore purgatus:proximo lucet operibus sancte pi eratis.Hinc sanctus christi amator paulus in epistoladicit.Obsecro vos charissimi per misericordiam dei:vt exhibeatis corpora vestra hostiam viuentem sanctã deo placentem.Qui corpus suum persancte abstinentie studia castigans inseruitutem spiritui redigit:viuentem domino hostiam consecrauit.Quisquis auteꝫ corsum ab omni pollutione peccati mũdũ et purum conseruare iã didicit:sancta proculdubio hostiam dominomimolauit.Quisquis vero in sanctitatis propofito perseuerauerit vsque ad finem:hostiam sine dubio optulit placentem.Lun","segment":43,"source":{"mapping_precision":"exact","pages":[{"label":"52","number":52}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-44","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0044","latin":"Omelia .X.\nhós autem precingimus: dum nos ab omni specie libidinis puros et immacula-\ntos corpore et mente custodimus. Ha-\ngni apud deum meriti virtus est sancte castitatis:et pro magnitudine certaminis singulari premio in retributione iustorũ donanda: dicente domino per Esaiam prophetam. Hec dicit dominus cunui/ chis. Qui custodierint sabbata mea:et elegerint que ego volui:et tenuerint fedus neum: dabo eis in domo mea et in mu/ris meis locum: et nomen melius a filijs et filiabus. Nomen sempiternum dabo eis quod nõ peribit. Et de his in sancto euangelio dicit dominus. Sunt enim enuchi qui de matris vtero sic nati sunt:et sunt enuchí qui facti ab hominibus: et sunt enuchi qui seipsos castrauerũt propter regnum celorum. Qui potest capere capiat. Quare autem dixit:qui potest ca- pere capiat? Puto quod ista enuchoruʒ illatio qui seipsós castrant amore regni celorum: non ad excisionem genitalium referenda sit membrorum:quod plerique existamtes errauerunt a veritate euan gelij:sed potius ad mentis imperiuʒ quo castitas seruatur integra: christi amore concepta, Seipsos enim propter regnũ dei castrant: qui yeram inentis et corpo/ ris castitatem pro dei amore intuiolabimꝰ obseruant. Et sicut corporaliter ne/ mo facile castratur sine magni cruciatu doloris: ita nemo sine maximo laboris studio peruenire sufficit ad perfectionem castitatis. Et certe nemo castus viribus suis:nemo pudicus meritis proprijs. Deus est qui dat bonam voluntateʒ: ipse est etiam qui volūntati vt possit connectir virtutem.Quoniam vero non est multo/ rum caste viuere: suo relinquit vnum/ quemque arbitrio:dicens.Qui potest capere cappiat.Abscisio membrorum castaʒ non efficit mentem:quoniam radix luxurie interior est quaʒ vt pudendorum amputatiõe possit auferri. Uens vero si ca- sta et integra fuerit:facile membrorum in solentiam refrenabit.Nihil enim forti/ us mente hominis:deum puro corde super omnia dulciter amantis.Logitate nũce fratres charissimi futura premia pulchritudinis:et nõ grauabit vos labor ca- stitatis.Ad magna enim premia celsitu/ dinis:ardui peruenitur instantia laboris Quicunque igitur laborem subterfugit\nFo. XXIII.\ncertaminis:nunquam perueniet ad celebꝛ situdinem honoris.Breue nunꝫ tempus est in quo laboramus resistentes diabo/ lo:sed veniet quantotius eternuʒ quo regnantes sine fine exultabimus cum christo.Castigetur corpus abstinentia discre ta ne mentis imperio recalcitet: franga tur concupiscentia carnis sanctis exercitijs: vt semper obediat consilijs rationis.Si quando lasciuis mẽtem pulsare mo/ tibus ceperit etiam coerceatur verberibus: quia melius est vt liuoꝛ plagarum humilier dorsum: quam carnis petulan/ ria animam precipitet in infernum.Di/ cit enim scriptura.Qui delicate a puericia sua nutrit seruũ suũ:postea sentiet cũ contumacem.Aro seruus est mentis: que semper imperio debet obedire ratioris.Quod si caro nimis licenter nutritur:fuerit: ferre spiritus imperium iam voluptatibus assuera recusabit. Ser/ uus enim domino suo contumat effici/ tur: quotiens delicata ab eo per consuetudinem nutritur.Difficile autem est seruum rebellem et contumacem ad humilem obedientiam reducere:postea quam longo tempore consueuit recalcitrare.Scriptum est enim.Seruus verbis nõ potest erudiri:quia quod dicis intelligit et respondere contemit.Propterea sapiens in ecclesiastico dicit.Libaria et virga et onus asino: panis et disciplina: et opus seruo. Operatur in disciplina et queritur requiescere:laxa manum illi et querit libertatem.Jugum et lorum curuant collum durum: et seruum inclinant operationes assidue. Si hec scripturarum testimonia ad moralem sensum a literali mutuare ceperimus:omnia que de ser/ uo et asino sunt dicta:quam recte conueniant carnipigre ac delicate inueniemus Uere etenim caro seruus est anime:que semper contra dominam erigitur:nisi disciplina et opere quotidie fatigetur.Hanc enim qui in ocio et voluptatibus omni tempore delicate:contra spiritual̃s necessario sentiet contumacem:quia dum earo in superbiam erigitur:spiritus ocio languescens et tepidus infirmatur.Nisi ergo hunc seruum ru- um videlicet carnem o frater monache per opus et abstinentiam continue humiliaueris: nisi motibus eius illicitis fre d iiii","segment":44,"source":{"mapping_precision":"exact","pages":[{"label":"53","number":53}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-45","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0045","latin":"num continentie ac sobrietatis imposue/ris: totus illo preeunte in precipitium ibis. Scimus enim sancto dicēte aposto lo: quoniam caro cōcupiscit aduersus spi ritum: et nisi spiritu mortificauerimꝰ oꝑa carnis: in eius corruptiōe moriemur. Hi bil amplius precipitat animā in foueam pecca i qua̓ insolentia carnis: que dū suo viuere arbitrio permittit̉: dn̄o seruus cō tumax reluctatur. Caro infelix que cōcu piscentia vanitatis precipitas animā: nō tibi cedet impune: si quid te suggerēte ma li cōmiserit: qm̃ deus vtranqꝫ iudicabit.\nTe tibi cū illa peccauerit: quia dum adā de paradyso transgressor mandatorū ex/ pellitur: eua incentrix malorū necessario miserū comitatur. Esto consentiens spiri tui caro: quia dicit apostolus. Qui auteꝫ sunt christi carnē suaꝫ crucifierunt cum virijˢ et cōcupiscentijs. Et vos o viri fra tres qui christi militiā profitemini: qui in legē monastice cōuersationis voluntarie iurastis: qui saluatoris imitari vestigia ꝓ misistis: attēdite vocatiōe vestrā vt cau te ambuletis nō quasi unsipientes que oi vēto agitant̉: sed tanqͣꝫ veri amatores ie/ su christi: qui spiritu facta carnis mortifi/ carūt. Vos inqua̓ cōmilitones mei ama̓ tissimi semper in bonis operibus vigila/ te: mortificantes pro christi amore corpo/ ra nostra que sunt super terrā: inieiunijs et orationibus assidui: et in meditatiōe di/ uinarū scripturarū iugiter occupati. Sc̄ per vos in anteriora extendite: quotidie feruoꝛē sancti propositi nouo studio refor mate. Qcium et omnē desidiam fugite: et quam breue sit huius vite tempus sedu/ lo vincitur: et dīabolus quantumlibet se/ uiat mox vt christum innuocaueritis su/ peratur. Mementote verborum domini et saluatoris nostri iesu christi in sctō euā gelio dicentis. Qui vult venire post me abneget semetipꝫum et tollat crucem suā quotidie et sequatur me. Arux autem no stra fratres mei quid est nisi vita tempta tionibus et aduersitatibus plena: et onus discipline regularis sub quo die fatiga/ mur et nocte? Sed cōgregemus corda no stra fratres charissimi: et sustineamus ꝓ dei amore gaudenter quicqͥd ille nos vo Iuerit sustinere: vt dicere in eiꝰ iudicio me reamur. Transiuimus per ignē et aquaꝫ: et induxisti nos in refrigeriū. Q qͣꝫ glorio sa merces in regno celoꝛuꝫ seruis dei re/ ponitur: qui in hoc breui stadio certātes nunc pro eius amore fatigātur. Oculus nō vidit: nec auris audiuit: ne̓c in cor ho minis ascendit: illius īmensitas boni: qđ om̄ipotēs deus suis amatoribus in eter/ na felicitate preparauit sine fine perpe tuo mansurum. Huius aut boni summia felicitas humilitate acquiritur: puritate cordis et diuini feruore amoris possidet̉.\nIllo festinemus fratres charissimi: illo rāta qͣnta possumꝰ deuotione mētis cur ramus: vbi creatori suo per fruitionē dul cedinis cōiungitur spiritus: vbi in cogni titionē sūmi boni quod est deus perficiet intellectus. Ibi est gaudij sempiterne fe licitatis quod non minuit̉: ibi letitia que non terminat̉: ibi laboꝝ omniū perpetua requies: ibi tribulationū et iniuriaruꝫ pro christo gloriosa merces. Quicquid boni nūc agimus ibi proculdubio inueniemꝰ repositū: quicquid pro amore christi pati enter sustinuerimus aduersi: ibi recipie/ mus premio copiosissimo remuneratum\nQ monache monache qui tempus infru ctuose expendis tibi ad bene operandū a domino deo misericorditer concessuꝫ: qͥd metes aut quid mercedis reci pies in illa terribili hora qui nunc tam piger et inuo/ lūtarius es ad seminandum. An scriptuꝫ de sanctorum laboribus non legisti? Qn̄ tes ibant et flebant: mittentes semina sua Uenientes autem venient cum exulta/ tione portantes manipulos suos. Iam tempus est operandi agrum cordis tut o monache: nunc hora seminandi bonuꝫ semen cum hilaritatis benedictione: quo niam qui parce nunc seminat: in illa quo que future mercedis retributione parce et metet. Laborandum nunc est et nun/ quam a bono opere cessandum: quoniaꝫ quicquid iam hic operati fuerimus: ibi pꝛoculdubio recipiemus. Si quis ergo fidelis inter vos est monachus: si quis proprie salutis studiosus amator: semper horam future mercedis quam nemo po/ test subterfugere cogitet: semper addred/ dendum villicationis sue rationem sepa ret. Nulla dies vnquaꝫ pretereat: in qua nō fecerit aliquod opꝰ bonū singulariter quod ad futurā retr.butioneꝫ premittac","segment":45,"source":{"mapping_precision":"exact","pages":[{"label":"54","number":54}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-46","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0046","latin":"Om̄elia .xi.\nFo. XXV.\nNunse diem expendisse inutiliter existi\nmet:in qua nō premisit bonum opus qđ\nremunerandum expectet.Agrum cordis\nsui monachus bonus omni tempore stu\ndeat excolere: et om̄es sentes ac tribulos\nmalarum affectionum penitus quantuꝫ\npreualet extirpare.Discat dominū iesum\nsuper omnia pura mente diligentissime custo¬\ndire.Seminet in lachrymis deuotionis\net cōstantie: quod metat cũ omnibus san\nctis in exultatione.Non deterreat men¬\ntem laborandi difficultas assidua: non\nfrangat animuꝫ carnis decertatio dura:\nquoniam qui parum laborat parum fru¬\nctus in messe colligit: et qui nunc multuꝫ\npro christj amore in lachrymis seminat:\nfructum in illo die copiosissimum repor¬\ntat. Decem̄ destinatio nostri est itineris\nfratres quod in presenti peregrinatione\nagimus:vt continua laboꝛum et aduersi¬\natum exercitatione purgati:hīc mūdi et\npuri ad patriam examus.\nDe fugiendo prauo\nrum consortio: Om̄elia vndecima.\nP Rauorum consorta mul\ntos a via domini et salua¬\ntoris nostrj iesu christi re\ntracerunt:propterea fra¬\ntres mei amantissimi nō\ncessamus admonere vos\nquatenus cum boniset sanctis in via do\nmini ambuletis: quorum institutione et\nexēplj quotidie meliores euadatis.Naꝫ\nsicut diuus ait christi apostolus: menan¬\ndri cuiusdam grecj senariū imitatus:cōr\nrumpunt bonos mores colloquia praua\nbonus esse veraciter non desiderat:queꝫ\nprauorū conuersatio delectat. Nemo em̄\npraiva loquitur:nisi qui prius ī corde suo\ncontra puritatem euangelice traditionis\ncorruptꝰ et deprauatus inuenitur.Qua¬\nlis vnufquisqƺ est et qualia in secreto coꝛ¬\ndis sui ruminando et cogitando peragit:\ntaljs ab eius ore sermo frequentius pro¬\ncedit.Cordis em̄ testis veracissimus est\nsermo loquentiss:domino ac saluatore no\nstro in sancto euangelio dicente:quoniaꝫ\nex abundantia cordis os loquitur.Naꝫ\nbonus homo de thesauro cordis sui pro\nfert bona:et malus profert similiter ma¬\nla.Cum ergo bonus non fit qui male lo\nquit̉: cauendi nobis sunt omnes qui pra\nuis scurrilibus et perniciosis vtuntur fer¬\nmonibus:in quorum locutione turpiora\nquedam frequenter resonant:sanctitatis\nautem verba aut nunquam aut rarissi¬\nme audiuntur.Turpis sermo impudici\ncordis indicium est:etiam si opera non se\nquiuntur.Vos igitur fratres mei charif¬\nsimi: qui non solum in opere castitatem et\nomnimodam pudicitiam seruare vsqƺ ad\nmortem implicita professione simul et ex\npressa secundum regulaꝫ et statuta diuo¬\nrum patrum ecclesiastica promisistis:ve¬\nrumetiam ab omni cogitatione immun¬\nda longe debetis esse alienj:cōsortia pꝛa¬\nuorum hominū fugite:et qui co¬\nmunicauerit superbo:induet superbiam\nHinc sanctus papa Gregorius dicit.In\nfirmi vitare debent societarem prauoruꝫ:\nne mala que frequenter aspiciunt:et corri\ngere nō preualēt:delectentur imitari.Et\ndiuus ioānes epifcopus.Bonus inquit\nmalo si cōnectitur:aut pares redduntur:\naut cito ab inuicem separantur.Amicitie\nenjm pares aut querunt aut faciunt.Re\nrum etenjm natura sic est:vt quotiēs bo¬\nnus malo coniungitur:non ex bono ma¬\nlus melioretur:sed ex malo bonus conta\nminetur.Diversitas enim rerum nunqƺ̃\npotest habere concordiam:et multos fol¬\nlicitat nefanda societas.Sunt inter vos\nquidam fratres gemens dico regularis\ndiscipline multum obliuiolj professores:\nquibus cella carcer est:chorus obsidium\noratio naufea;silentium pena:scriptura¬\nrum lectio fastidium. Amor dei corda eo\nrum aut nunquam aut raro surfum eri¬\ngit:quorum conuersatio tota in inferiori\nbus consistit.Quotienscunque me con¬\ntingit esse absentem:mox inter se conue¬\nniunt:non de christo neque de dulcedi¬\nne regni celestis:neque de integritate ob\nseruantie regularis sed longum de vanis\net inutilibus hujus mundi negocijs fer¬\nmonem profertur: et de quibus mona¬\ncho non licet cogitare:fabulis regum¬\nque bellis se colloquendo intromittunt.\nQuicquid autem his loquoꝛ: quicquid\ndico: quicquid iniungo penitentie nihil","segment":46,"source":{"mapping_precision":"exact","pages":[{"label":"55","number":55}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-47","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0047","latin":"Defugiendo prauorum consortio.\nproficit: quos mala consuetudo ab initio sue iustitut.onis deprauauit. Nihil auteꝫ deterius consuetudine mala. Mona¬ chus em̄ qui nouiciꝰ et iuuenis negligiṫ oībus vite sue diebus in torpore et igna¬ uia conuersatur. Dicit nanque scriptura Adolescens ambulans iuxta viam suaꝫ etiam cū senuerit non recedet ab ea. Propterea vobis dico venerandi senes: vos precor: vos moneo: et per dei misericordi¬ am qua possum instantia rogo:ita iaꝫ deinceps viuite:ita conuersamini:ita ambulate:quatenus annis conueniant mores senectutis:et qui iam longe processistis in seuium:exemplum sanctitatis iustitiot ni prestetis iuniorum. Uobis proculdu¬ bio ascribitur: quicquid deesse iuniorum moribus inuenitur. Vos enim iuniores in om̃i sanctitate in verbo et in opere debe¬ tis precedere:vobis illis exemplum totius perfectionis iubemini exhibere: vt dum omniū in vobis oꝑa virtutū perfecta cō¬ spiciunt: quasi verecundie quodam im¬ pulsu prouocati:ad imitationem sanctita¬ tis vestre concitentur. Mores etenim seni orum:iunioꝛibus viuendi pꝛebent exēplum:sicuti pꝛouerbio dicitur.Quod ceci nere senes: hoc iuuenes didicerūt. Uos autem iuniores reuerentiam cum humilitate senioribus:illoruꝫ considerando ca uiciem exhibete:et quos in obseruantia regularis discipline feruentiores cognoscitis:eorum vos cōsortio habere precepto res gaudeatis. Aauete illos qui vel inquiete ambulant: vel puritatem regula¬ ris discipline negligentius obscruat̃. Nō omnes qui dicuntur seniores iuniorum imitatione sunt digni:nec monachum an ni faciunt venerabilem:sed mores in dei amore cum prudentia constituunt vene¬ randum.Propterea quicunque in vobis fratres charissimi: verus dei cupit esse amator:quicunqꝫ proficere in sancta conuersatione monastica desiderat quā pro¬ fitetur:indisciplinatorum fratrũ confor tia semper fugiat: et suo proposito consentrientes in bonum commilitones querat.Dicit nanqꝫ propheta in psalmo. Cum sancto sanctus eris:et cum viro innocente innocēs eris:et cū electo electus eris:et cuꝫ peruerso peruerteris. Multis enim nocuit societas mala:et qui delectatur habitare cum reprobis:non erit immunis a contagione peccati. Omnis quippe qui cum malis conuersatur et reprobie:necel se est vt eorum peruersitate aliquantuluꝫ eius vitietur integritas.Aut enim diligit illos et similis eoruꝫ efficitur malus: aut odio habebit:et erit inimicus multoruꝫ et ob id necessario inquietus.Quod si mul titudine prauorum deuictus eorum dele ctari consortio semel ceperit: iam et ipse deprauatus est: et paulatim amplius depꝛauabitur.Si vero malorum opera detestatus fuerit: graui mentis incommodo laborabit:et erit in proficiendo ad me¬ lius tanto tardius in ipso desideriū:quāto inquietatur amplius consortio peruer sorum.Ago tamen gratias omnipotenti deo pro vobis: quoniā et si nō omnes inde charitate vt optarem estis feruidi:a magnis tamen vt confido peccatis et superbicie temeritate omnes pꝛocul viuitis alieni. Ethortationes meas et paternas admonitiones quas vobis facio vt teneror quotidie libenter suscipitis: quamuis illas in opere necdum perfecte omnes exhibeatis.Spero autem in domino ie¬ su: quoniam perficiet in vobis bonum quod cepit vt impleatur gaudium me¬ um:et videaꝫ vos omnes vno studio:vno proposito: vno sancti feruoris incendio flagrantes:in ergasterio delectari et exerceri diuini amoris.Quam autem hoc de¬ siderium meum nonnulli vestrum diffe¬ rant animum plenioris emendatiōis necdum assumentes quem cupio:iusta necessitate compello admonere proficientes:quatenus consurgentes animo virili: societates priuatas et nocentes fugiant tepidorum.Adhuc enim pariuus in eorum cordibus est ignis diuini amoris:adhuc nouicium et debile sancti feruoris ardet incendium: et nisi quotidianis fo¬ mentetur augmentis facile sentiet detrimentum.Idcirco iterum atque iterum admoneo vos qui amoris interni ceptis opere vel sermone inueneritis contrarios: vt pestiferum virus declinate. Nā sicuti aqua extinguit ignē cui infūditur: sic novicioꝛū sanctū p̄positū exēplis tepidoꝛū violatur.Aauete illorū interesse colloquijs: quos in obseruātia manda torū dei et monastice puritatis cōspicitis negligētes,quia cū sint passionibꝰ agitati","segment":47,"source":{"mapping_precision":"exact","pages":[{"label":"56","number":56}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-48","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0048","latin":"Melia .XI.\ncarnalibus: ex abundantia cordis nihil aliud quam vana et carnalia loquun-\ntur. Corrumpunt enim mores iuuenum bonos: senū colloquia praua. Vana sunt cuncta illorum studia: et mutiles immo pestiferi sermones: qui carnali ter sapientes diuini amoris exercitia nō nouerūt. Eīn uero sicut vna ouis morbida paulatim rniuersum corrumpit ouile: ita vnus in cōgregatione monachus accidiosus et ꝑuersus: multarū sepe fit causa transgressionum. Quemadmodū sancto christophilo testante modicum fermentum totā farine massam cui miscetur suo corrumpit odoꝛe: ita monachi iuuenes atqꝫ non cij qui cuꝫ tepidis et accidiosis conuersantur senioribus illorū prauis moribus imbuuntur: et nun deinceps ad sancti feruoris integritate̓ reformantur. Quo circa vobis senioribus dico: Estote bonis operibus castisqꝫ et semp̄ pudicis sermo-\nnibus iuuenum forma viuendi: vt quotiens pro suis emendantur delictis: senio-\nrũ se non tueantur exemplis. Turpissimum est enim seniores in illis esse culpa-\nbiles: pro quibus merito corripiuntur iniores. Ita precor senes viuite: vt coram\nvobis nihil quod videatur esse reprehensibile: iuniores aut loqui presumāt aut facere.\nIudices vos timeant maloruꝫ: non patronatus vicem agentes: quoniā quotquot exemplo vestri peccauerint: vestro perisse magisterio reputantur. Nō fit inter vos tepidus quisquā aut desidiosus:\nquoniā et desideria occidunt pigruꝫ: et perimit vanitas omnium monachū ociosuꝫ Non sit in vobis homo verbosus: girouagus: circumcellio: murmursans et inquire-\ntus: quoniā quisquis talibus delectatur studijs: et se malo perdit opere: et fratrem suu̓ occidit exēplis. Non sit inter vos irrisor simplicium: nō humiliꝫ contemptor: aut temerarius quis taxator: quoniam qui ad irridentū est promptulus: in stuilititia sua consūmabitur: et non erit gloriosus. Os suū aperit contra humileꝫ: semper queritur iurgia: et gaudet se factis aliorum esse loquacem.\nNon prosperabitur in consilio suo: et si fuerit aliquo sublimatus honore: cito corruet in ꝓfundū. Odi bilis est deo superbia eius: quoniam cuꝫ fit stultus et fatuus: crudituꝫ se gloriatur et sapientē. Lito denudabitur insipientia eius: et grauis cum occupabit interitus.\nF o . XXVI.\nCor eius meditaritur stultitay: et non est pax in circuitu eius. Odio erit proximis atqꝫ vicinis: et nullus illuꝫ fidelis profe-\nquetur amicus. Uitam ducit in hypocrifi assumpta simulationis: et multos suastultitia trahet in auersionem. Dace̓ odit discordiam diligit: in ignauia mentis sue capietur: et non erit qui condoleat. Affli-\nctione duplici cōteretur: pro eo qđ habentibus paceꝫ non permisit. Diabolus in lingua eius nidum composuit: et sathanas in mente illius fixit domiciliuꝫ. Propter ea non est amor fratrum in corde ipsius. quoniam disseminat inter pastoꝛem et oues discordiam. Amicum se dei gloria-\ntur et similem in obseruantia regulari ne minem accipit: sed maximum ornamen-\ntum monachi humilitateꝫ non intelligit.\nOs suum ad verba spiritualis edificatio nis non aperit: et ex corde illius nihil aliud quam vanitas procedit. Diem totam mēte dissolutus et corpore vagus: discurrit in cenobio: sermoni vacat inutili et penitus ocioso: nihil de salute anime cogitar: ventrem pro deo curat. Custodi mentem tuam ab eius eloquio: et in viam fermonum eius pedem tuum ne posueris.\nQuisquis te monachum et dei ministrū exhibere desideras: quisquis domiuꝫ iesuꝫ in toto corde veraciter amas esto cautus et vigilans in omnibus operibus tuis: et consortia semper eorum fugito: in quorū vita nihil doctrine celestis contempsitur: Humilium et perfectionem fecantium monachorum comes esto et sommo qui omni vento cedit agitatus: sed confirma in bono proposito animam tum amare: aut prauorū decipiari costilio. Optimum est enim gratia stabiliꝛe cor: et exemplo instruit ad bonum: ama et venerare vt patrem. Cum fratre inquieto non habeas aliquod familiaritatis com̄ertium: ne quando eius confortatus prauo exemplo in rebellionem incidas superborum. Monachus iracundus et murmuratorne plenus non fit in latere tuo: et cum qui","segment":48,"source":{"mapping_precision":"exact","pages":[{"label":"57","number":57}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-49","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0049","latin":"De fugiendo praevarorum consortio.\nmaioribus recalcitrat nunquam arbitres anmicum. Quiem videris sine benedictione senioris canonae violare ieiunii et hostem fuge salutis: qui loquacitate vel est non cristente causa subvertit pacem et suscitat lites. Quasi a facie colubri fuge monachum rebellem et inobedientem se mitibus: quoniam veneno malitie plen? estuat: et in elatione mentis perdidit animam suam. Qui non obediit mandato senioris perueris est: qui corruptus nobi inilitur apostata. Qui fratri suo detractens obloquitur: nō sit in colloquio tuo: quomam longe est fur et dexter. Quiem omni studio in observantia regulari vivendi sollicitum: ut patrem amabis et veneraberis et amantissimi preceptorem. Huius familiaritate confidenter vitaris: cuius amicitia semper in dei amore te faciat meliorem. Tiros totum studio imitare bonos: et illorum sequere mores: qui vivunt monastice perfectioni conformes. Fratrem bone voluntatis habe amicu: ab eo autem duri cordis est auerte aures tuas. Qui lenis est animo et moribus dissolutus: sit tibi quasi homo qui sepes in agro dissipat. Noli socius esse illius qui reguam et silentium contemnit: qui loca non discernit nec tempora: qui sine benedictione prioris ubiqus et multiplicat. Monachum vino et potationibus communiem monasterii canonem crebrius excedentem et fomentum luxurie et scaturiginei dei ta omnium vitiorum. Monachus qui consilio capitis sui contra seminosis mandati innititur perditioni est proximus: et festivus ambulat in periculo aniesue. Ne communicaveris operibus monachi pertinacis: et habeas illius amicitia: qui sua te meritate maioris factis cachinnans ob loquitur. In medio disciplinatorum esto continuus: et libenter cum humilibi ambulet anima tua. Qui enim viris coniungitur bonis: virtutem illorum participat: et qui cum malis graditur cadet in foueam. Monachus autem peruerse voluntatis seducitur plurimos: et qui contemnit obedientiam: niquae exaltabitur. Qui vocelquens extollit et clamat in altum vociferans: stultitia cordis sui non potest abscondere: et in vanitate sua gloriatur. Amicitia bonorum virorum firma salus est amicis et in societate praevarorum simplicius innocetia corruptitur. Societas illorum est optima: ma quorum dei timor confirmavit bonorum operum exempla. Aibil precesius amico timenti deum: et nihil periculosis socii qui praeve est voluntatis. Frater timens deum in toto corde suo: pro muro fortitudinis erit annco suo: et tali cui sanctitate mentis coniugitur: benedictione dei spiritus omni tempore sanctificatur. Quin medio timenti deum gratatur: quasi muro in circuio fortissimo ne deficiat sustentatur. Ex verbis suis cognoscitur seruus altissimi: et monachum bonum opera indicant sanctitatis. Omne verbum turpe scurile: et ocius ab ore timenti domini non egreditur: et qui verus amator est iecu: nihil quod offendat bonitate operatur. In ore monachorum amantis semper christus resonat: et qui verus est dei culor: sermonem iusticie in ore simul et in opere demonstrat. Qui timet deum consiliarius est optimus: et qui ad canonem ambulat iudex est prudens cogitationum. Senior timens deum et in observantia regulari multo tempore probatus et experitus director est iuuenum: et qui nō habet in vestre maculam bonus in stitutor: sit novitio: um. Qui divinarum est intelligens doctor et explanator scripturarum custodiens in humilitate animas suas: omnia verba eius sine rea libenter excipe: quoniam nervos habet et soliditatem future felicitatis eterne. Qui vere docet et infirmanti copa titur: et qui iecum diligit: fluentem animo ad fortitudinem cohoratatur. Qui cum homine verboso graditur: non evadet contentione: et qui delectatur mendacio: nun quae erit sapientie amicus. Qui assiduus est in externis: non erit proficiens: et sine causa gloriatur se monachum. Cito propositu sanctitatis coarputur: quando monachus extra cellam cui desiderio frequenterius evagatur. Qui secretum celle suae sine mandato senioris deserit: ad perfectum sancti propositi nō cotendit. Bonorum virorum ac deum timenti pulchra societas: et qui coluerit habitare cum eis non sentiet confusionem. Tabula mundi est coi monachi iuuenis: in qua seniorus conversatio nuncup delenda inscribitur. Cordis pulchri scriptor est pessimus: senior qui turpia coizam iuueni vel agit: et loquitur. Qui sermone teuerario iuueni inficit: quasi herodes impius qui","segment":49,"source":{"mapping_precision":"exact","pages":[{"label":"58","number":58}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-50","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0050","latin":"Omelia XII:\npueros interfecit. Paluz quod iuuenis\na senex stulto et negligente recipit:etā pre/\nsbyter facrus non emēdabit. Omne vas\nquod impletur a ceto corrupcitur:et mo/\nnachus qui in noviātu negligentur: cum\nsenuerit nō emendatur. Daledict? senex\ncuius mala conversatione percunt iuuenes: quoniam qui sequentibus relinquit\nmala vestigia: quasi qui cecum sua manu\nprecipitauit in foveam. Apud internum\niudicez tot quisq moritib? dign? est:quot\ninnocentes pravo exemplo eius perierit\nSenem vite moderatorem tue requiritu\ninuenis.nou qui multos cōpleuit annos\nin sua conversatione dissoluta et tepida.sz\nquem timor domini et scripturarū dei sci/\nentia cōmendat. Deliz? est societas mo/\nnachī adolescentis qui timet dominum:\nquā senex doctoris contubernium cuius\nvita non habet lumen amoris divini: & re/\ngularis obseruannie integritatez. Ŝener\nmoribus incompōsitus indigens mundi/\ncia mentis et carens disciplina: quasi qui\nIesus in tibia claudus ducitur ad sepul/\nchrum. Monachus senex et dissolutus:si\nnilis est homini fatuo qui nesciens fines\ncum latronibus in convivio potantium\ncapitur. Senex sine maturitate: quasi fi/\nstula sambuci contrita pedibus ludentiū\nGane gloriatur se multis diebus eritisse\nmonachū:qui conversationis interne nō\npercepit inicium. Qui cordis sui munditi\nam siligit: consortio indisciplinatoz sratrum\nse omni tempore custodit. Sicur\nadherens vestibus saltantiuz macula pi/\ncis contristat virginitātis qui bon? est in\nuenis ad turpia verba senioruz crubescit:\nAascius sermo non est hominis deum\ntimentis:quoniam ex abundātia cordis os\nloquitur: & qui turpia profert eloquia: nō\nest mundus coram altissimo. Si odirete\nceperint peccatores propter timorem dei\nnon contristeris:qua nīl malis displicēas\nbonozum perfectionē non apprehendes\nDalis enim displicere propter iustiāni\nlaudabile est: & divini amoris manifestuz\ninditiū Si diligis alaz tua fuge ssilia in\ndisciplinatoy. & cu derisorib ne cōmuni/\ncaueris. Cum bonis ambula: & qui timet\ndominum fiat consiliarius tuus.\nDemonachis in viā\ndirectis. Omelia:\nFo.XXVII,\nMonachorum est mundi\nfugere:et hominuz turbas\namore solitudinis quam-\ntum prevalent omnitem\npore declinare. A solitudi-\nne monach? dicitur:licue\nab unicate unus nominatur. Donach?\nessenon potest qui frequentiam lectatur\npopulorum:et qui delectatur in sribibus\nmonasticam nec duz gustavit dulcedinē.\nQui monachus es cenobī solitudinem\nsine causa rationabili non debes defercere et qui obligaris ad silētiu noli colloquyis\noblectari mūdan orū. Quisquis amat va\ngos in viāe discursus conscientiaz suam\ndeseruit. & qui frequens est extra monaste\nrium suī puritate interni profectus non\ncustodit. Qui domos parentum circum\nepulis delectatur proximorum se non co/\nfiderat monachum: & qui pergit ad coi\nuia potātiu interficit animā suā Qui doz\nmit in domo cognati sui querit solatia:et\nqui declinat religiosorum convuentus.\np/\nniciosam sequitur libertatem. Donach?\nin domo patris et matris quasi agnus in\nmedio luporum: & quasi lepus qui vena/\ntorum circumdatus est canibus. Hi mo/\nnach? es. Si dei servus et miles:quid facis\nin domo parētu:aut quid requiris in me/\ndio populo? Monachus extra cenobiun\ndīu manens in medio secularium:quasi\nhomo qui sub aquarum profundo\nsepelitū ynigenitum suum. Nam sicuti\npiscibus non est vita in arido:ita mona/\nchis non est salus animē in seculo. Extra\nflumen piscis moritur: & monachi consci\nentie puritas cito extra monasterium vi/\nlatur. Monachorum vita in cenobio:et\nmores animozum in medio secularium.\nDagna virtus animi est tur/\nbas hominum fugere.aut quibus inter-\nesse fuerit omnino necessarium mente ta/\nmen declinare. Compellimur necessitate\niter nonnuquam per mundum agere:sed\ntanto minus er homini soccursu puritas\nconscientie polluitnr:quanto mentis de/\nfiderium a celle secreto minus elongatur\nMonēdus igitur nobis est monachus\nquisq bonus:vt quotiens pro cuiusq rei\nnecessitate precepto senioris in viam di/\ngitur:nunquam foris animē euagetur.\nQui sensus suos nō custodit. obiecto ma/\nli cito corrumpitur: & qui timorem domi/\nni abūcit,ad monāsteriuz impurus necel","segment":50,"source":{"mapping_precision":"exact","pages":[{"label":"59","number":59}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-51","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0051","latin":"¶ De monachis in viam directis.\nsario reuertetur. Aum efluit renus.limo¬\nsitate sua pulchritudinem patentiū in cir\ncuitu pratorum commiaculat:et dum fa¬\nbulis secularium intendit monachus pu\nritatem conscientie deturpat.Antequam\nergo de monasterio ponas pedem tuum\nsanctis te orationibus munias:et priusqƺ\negrediaris viam domino precibus com¬\nmendare non obmittas.Deinde quod le¬\ngillator mandauit exequere:et orationibꝰ\ntam abbatis quam fratrum omnium tu\nendum te cōmitte.Canonem seueritatis\nobseruantie regularis tibi met ip̄i prescri¬\nbito:sub cuius memoria stabili.ab omni\nanimum defluxu occurrentium custodi¬\nas vanitatum.De cenobio nusquam pro¬\ngrediaris sine benedictiōe abbatīs:quia\ncum debeas esse mortuus atqƺ sepultus\nhuic seculo.non licebit tibi quicquam vl¬\nterius absqƺ senioris imperio.Militeʒ te¬\nregis iesu christi agnoscito:tuum impera¬\ntorem sequaris oportet:sine quo nō est sa¬\nlus.Ille cruci affixus.non suis sed alioꝝ\nmanibus deponitur:et tu si cupis saluari\nnecesse est tua voluntas abbatis imperio\ngubernetur.Monachus enim qui ceno¬\nbium sine permissione abbatis quoquā\negreditur:quasi ouicula in tenebris que\ndomus incendio cōcrematur.Verus au¬\ntem christi monachus etiam extra ceno¬\nbium existens corpore.in claustro mētis\nremanet:et non minus est solus cum mul¬\ntis:quam in cella consueuit esse solitariꝰ.\nAmator christi etiam in medio multitudi¬\nnis iesum cogitat:et qui verꝰ est operatoꝛ\nvirtutū:in omni loco cor siuʒ in dei timo¬\nre solidum conseruat.Nam et si corpoꝛe\nnon fit in monasterio:corde tam propter\nvigoreʒ animi semper constitit stabilisqƺ¬\nsi solus iu claustro.Corpoꝛis motu spūs\nnon polluitur:quādo mentis solitudo cu¬\nstoditur.Eadem tibi sanctitate viuendū\nest in itinere o monache qua cōuersari iu¬\nberis in cenobio:et maiore quadam gra¬\ndiendum cautela:ne quempiam remissio¬\nre scandalizes exemplo:vbi tot monacho¬\nrum sunt indices:quot inspectores adesse\nvidentur.Omniū oculi seculariū in mo¬\nnachos suspiciunt:et sanctitatē quā illos\naudiunt professos in operibus exquirūt.\nPlus offendit monachus in vno temera¬\nrio verbo:quam homo seculo deditus in\ndecem milibus.Quantūlibet enim leuis\net scurrilis homo videatur mundanꝰ mo¬\nnachorum tamen insolentiam equanimi¬\nter tolerare non didicit:quoniam omnes\nclaustrales non quales sunt sed quales es¬\nse deberēt.rustica simplicitate credit.Un¬\nde malum verbum aut factuʒ apud illos\nmonacho ad dānationē ascribitur:quod\nmundano homini ad veniam imputatur\nNęc immerito.Monachus enim qui sā¬\nctum et approbatum canonem professus\nest.omnem conatum suum tenetur ad ꝑ¬\nfectionem dirigere:et conuersationem ho¬\nminum secularium verbo et opere in om¬\nni puritate mentis et corpoꝛis longe supe¬\nrare.Verbum etenīʒ leue seu ociosū quod\nsecularibus ad veniam conceditur:clati¬\nstralibus ad interitum estimatur.Omni¬\nbus metallis aurum preciosius est et am¬\nplius a mortalibus cōcupiscitur:et in nul¬\nlo citius macula vel corruptio falsitatis\naccusatur.Et viciū quod in auro iudicia¬\nria seueritate discernitur:in ceteris metal¬\nlis pro vilitate nature dissimulatur.Aurū\nsua pulchritudine letificat oculos:et cōfor¬\ntat in virtute sua precordia vite.Aurum\nconflatuʒ in igne non minuitur:et verus\ndei monachus in tribulatione persecute¬\nnis a sanctitatis proposito non mutatur.\nParva in aureo vase unacula multum in¬\nconspectu potentis displicet:si curuʒ sit¬\nfictile nemo detestatur.Monacho delin¬\nquente in modicis clamor multorum cō¬\ntra illum ingens oritur.quoniaʒ auro cō¬\nuersatio eius comparatur.Aurū est spe¬\nculuʒ canonica vita monachorum Au¬\nrum in medio luti nullam nature sue ma¬\nculam recipit:sed omnem pulchritudineʒ\nsuam inuiolabileʒ custodit.Monachus\nquoqƺ verus christi amator.qualis in se¬\ncreto cellule sue conuersari didicit:talis e¬\ntiam directus in viam cū hominibus cō¬\nsistit:quia purus tam mente quam corpo¬\nre coram domino incedit.Nam si verus\nest monachus pulvere aliene cōuersatio¬\nnis non polluitur:nec a rectitudine fācti¬\ntem non oblectat Qui secuʒ est coꝛde:etiā\nin medio tumultuantī nō diuiditur.Id\ncirco monache qui cupis esse bonus mē¬\ntem ad te tuam collige:et priusquam egre¬\ndiaris cellam ad iter coꝛ tuū dispone.Ti¬\nmor domini semper sit comes itineris","segment":51,"source":{"mapping_precision":"exact","pages":[{"label":"60","number":60}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-52","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0052","latin":"¶ Omelía XII.\net custodia monastíce discipline nunquáz\ndiscedat de latere tuo. Sepi aures tuas\nin nouíssimoruꝫ memoria: ne sermonis\nvani auditus mentis tue polluat integri-\ntatem. Oculos humiliter in terram depꝛi-\nme:ne inpíciant quod cōcupiscere ꝺei ser-\nnum non ꝺeceaṫ. Colloquijs noli interef-\nse carnalium: quoꝛum si nequiueris ꝺcli-\nnare presentiaʒ:caueto ne accomodes mẽ-\ntem. Atiam in medio ribaldoꝛum tuum\nnon transgrediaris canonem. et consuetaʒ\nne ꝺeseras maturitatem. Contumelias et\nopprobria petronū netimeas: et a verbis\ntenebꝛionū non turbetur coꝛtuum. Loͬ-\nseruatio monastíce ꝺiscipline iustitia: et q̇\nꝺespiciunt simpliceʒ: risu persequuntur in\nnocentem. Sanctum in omnibus conser-\nua propositum:et altíssimꝰ vindicabit in-\niuriam. Non ꝺicas in corde tuo vim pati-\nor: necqƺ verecunderis ad verba ꝺeridētiū\nGloria monachi sustinere contumeliam:\net corona pulchritudinis gaudere in op-\nprobrijs. Qui patiens est ad iniurías ath-\nlante est foꝛtior: et qui non contristatur irri-\nsus maior est omnibꝰ. Si ī celo fixeris ꝺe-\nsiderium tuuʒ.nihil te conturbabit in ter-\nra:et si monachus es verus ad iniurias ex-\nultabit coꝛ tuuʒ.Ast iudex in celis qui no-\nuit omnia:et est altíssimus ꝺeus qui curat\nvniuersa.Iustus retributor est meritoꝛū:\net pauperum suoꝛum recoꝛdabitur.Quā-\nto animam tuam nunc in hac vita pro ei-\nus amoꝛe ꝺei ecc̄is in profunꝺuʒ humili-\ntatio:tanto in futura gloꝛia super ceteros\nexaltaberis.Patientia enim ascenditur ce-\nlum:et humilitate peruenitúr ad regnum.\nNam et ipsum oportút pati christi:et sic\nintrare in gloꝛiam suaʒ.Delicatus est mi-\nles qui contumelías et irrifiones patiente\nimperatoꝛe querít delitiaʒ:et illo penden-\nte in patibulo crucis pro suo exercitu.iste\nsequitur voluptates.Miles qui sine ar-\nmis ad bellum nudus egreditur:et mona-\nchus qui patientiam et humilitateʒ in cō-\ntumelijs amplecti ꝺedignatur:velox am-\nboꝑ interitus.Qui syncerus christi ama-\ntor est monachus ad iniurias non irascit̉\ninferentibus contumeliam non cōmina-\ntur:in sancto stat fixus proposito:et quan-\ntumlibet irruant improbi non mouetur.\nQuemadmodum in pratis auget opoꝛtu-\nna pluuia fenum:ita monacho crescit me-\nrituʒ ex humili tolerantia iniuriarū, Om\nnium neruus virtutum humilitas:et mi-\nnera bonoꝛum operum constans ad in-\niurías pro dei amoꝛe patientia.Egressu-\nrus itaqƺ in viam ꝺe monasterio prepara-\ncoꝛ tuum ad tolerantiam injuriarum.et\nmentem corroboro a duersuʒ infolentias\nderifoꝛum.Cum inclamauerint post ter-\ngum tuum nebuloses.nomen ingeminā-\ntes monachi.christum memento irrifum\net consputum ante presidē:qui non respō-\ndit verbum:sed tacitus conseruabat pati-\nentiam.Hunc imitare ꝺuceʒ omonache:\nhunc semper auscultat preceptorem:q̇ ni-\ntis extítit et humilis coꝛde.Non respon-\ndeas te irridentibus verbum:non intorꝙͣ\nas faciem tuam retrorfum:sed dicito cuʒ\npropheta.Qui inquirebāt mala mihi lo-\ncuti funt vanitates:et dolos tota ꝺie me-\nditabantur.Ago antem tanquam furdꝰ\nnon audiebam:et ficut mutus non aperi-\nens os suum.Et factus fu sicut homo nō\naudiens:et non habens in ore suo redar-\ngutiões. Hoc christus fecit.hoc iesus do-\ncuit. hoc rex omnium precepit:cuius fi\nvis esse discipulꝰ:ad omnes iniurías fem\nper opoꝛtet esto paratus.Constitutus in\nitinere qua potes deuotione orationes tu\nas canonicas ꝺicere non negligas:et fem\nper aliquid boni tecum in mente vel oꝛan\ndo vel meditando reuoluas.Dominus\ntecu graditur:et sancti angeli eius te am-\nbulanteʒ comitantur.Et ideo coꝛ mundū\nconferua in omnibus:ne tantotoꝛum offen\ndas comitum maiestatēm.Domínus o-\nculus est totus et auris:a cuius notitia ni\nhil absconditur.Sermonibus tuis iugē\nadhíbe custodiam:et precueniat omne ver\nbum oꝛis ꝺeliberatio cordis:vt nihil ꝺeq̇\npenitere possis omnino loquaris.Omo-\nnachiloquetur et pauca et rationabilia:et\nlabia eius nunquaʒ excedunt in sermone\nOmnis cōuerfatio eius in edificationeʒ\nponitur proximoruꝰ:et qui moribuʃ ꝺo-\ncet plurimos:etiam tacēs vtilia loquitur\nQuiamatoꝛ veꝛꝰ est dei humilime in via\ngraditur:et qui timet altifsimum os fuuʒ\na cachīno tēperat.In omni vita tua moꝛ\ntalem te cogita.et quasi qui iam vltimum\nemittit spiritum morsiens viuito.Felix re-\ngnum et ꝺiues apud ꝺeum prouintia in q̇\nbus cum boothe consurgunt monachi:\nquoniam vbi non estumor ꝺei replentur\ntheatra claustralibꝰ.Monachus in via\nfo.xxviii.\nij","segment":52,"source":{"mapping_precision":"exact","pages":[{"label":"61","number":61}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-53","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0053","latin":"De monachis in viam directis.\nQui deum habet amicum: facile homi-\nnum contemnit familiaritatem: et qui cū\nangelis loquitur: mortalium colloquijs\nminime delectatur. Quotieus in via si¬\ngnuꝫ dominice passionis aut crucifixi cō¬\nspexeris: non pretereas nisi dicas. Ago\ntibi gratias domine iesu christe pro dolo¬\nre vulnerū tuoruꝫ: pro sanctissimi sangui¬\nnis tui effusione: et pro morte tua innocē¬\ntissimia quam in ara crucis sustinuiti pro\nnobis: et rogo te per amaram passionem\ntuam. miserere mei nunc et in tremenda\nhora mortis mee. Hanc orationem bre¬\nuissimam sepius inter eundum replica: et\nnunquam pretereas imaginem crucifixi:\nnisi gratias egeris saluatori. Non contē¬\ndas cum eo qui tecum in via graditur.\nne contra te reuersus ad monasteriuꝫ ma¬\nli quicquam mentiatur. Qui socium iti¬\nneris ad impatientiaꝫ ꝓuocat. quasi qui\ncanem furiosum verbere compellit ad la¬\ntranduꝫ. Mansuetudine vincitur impro¬\nbus: et qui humilis est corde mitigat ani¬\nmo concitatum. In medio secularium ho¬\nminum non effundas sermonem: ne forte\ncontra te sumat irrisionem. Despoliū\nloqui bona concedimus inter iuuenes:\nqui autem minor est ordine audiat illum.\nArator lassus festinat ad requiem: et mo¬\nnachus integer animo. currens devia ad\ncellam suam cū defiderio reuertitur. Cō¬\nprimatur in ore verbum donec ratio sen¬\ntentiam equitatis proferat: et sermo qui\npotest instruere audientes non absconda¬\ntur. Non credideris carminibus palpo¬\nnum: quoniam enꝫ exbalistauerint inno¬\ncentem. aures mulcent sermonibus incō¬\npositis: Dencipiti similis est monachꝰ.\nqui contentionebus alitur: et quasi bo¬\nmo spaticus qui sub nomine religionis\niurgia suscitat. Coram eruditis non adij¬\ncias loqui. ne forsitan cum nō intēligis\nparabolam irridearis a circumstantibus.\nQui monachuꝫ se recognoscit profundo\nsermone novytitur: et qui docet paruulos\nenodem facit questioneꝫ. Aumvadis ad\nhomines proposito tuo dissimiles nō glo¬\nrieris iu aliquo: sed si fueris interrogatꝰ\npaucis responde humiliter. Constitutus\nin itinere semper deum cogita: et senioris\ntui reuerentiam existima comitanteꝫ. Ni¬\nhil facias omnino quod illi velis non ef¬\nfe manifestum; quoniam vt sacer inquit","segment":53,"source":{"mapping_precision":"exact","pages":[{"label":"62","number":62}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-54","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0054","latin":"Omnia XII.\nhierodulus christi vices in cenobio age-\nre creditur: et ideo ab omnibus merito ho\nnoratur. Sic ergo viue quasi eum semꝗ\nhabeas ante oculos presentem: et quoda\ngere vel dicere illo ispectante non presu-\nmeres: neqꝫ absente ellatenus attemptes\nStulta enim consolatio est conscientiam\nmordente reatu. homines latere peccatũ\net indicium fugere pastoris qui se ad mor\ntem nouit egrotanten. Monachus qui\nfacit malum quod suum cupit latere pre\nlatum: monastici canonis integritatem\nviolauit: et in quintuꝫ humilitatis gradũ\nenormiter deliquit. Sic enĩ p̃cipit Qui\ntus humilitatis gradus est: si omnes co-\ngitationes malas cordi suo aduenientes\net mala a se in abscondito facta: per humi\nlem confessionẽ abbati non celauerit suo.\nHec benedicti patris sunt monita: hec sã\ncta monastice institutionis documẽta: q̃\nsi tu monache contempseris vel neglexe-\nris: immemor salutis proprie conuiince-\nris. Aertũ humilitatis indicium est simo\nnachus aperire seniori cor suum non re-\ncusauerit: nihilqꝫ malorum que commisit\nsuum cupiat latere pastoꝛem. Qui confi-\nretur delectum suum cum humilitate. con\ntra aduersarium salutis sue confortabi-\ntur: et qui abscõdit cogitationes proficiet\nin malum. Nulla enim tam parua cogi-\nratio malorum que paulatim non crescat\nneglecta: et nullum tam exile viciuꝫ quod\nvires non sumat si fuerit dissimulatum.\nStatim igitur a principio cogitationes\nmala sunt repellende: quia cuꝫ praua non\nsubito extinguitur cogitatio parit delecta\ntionem: delectatio vero consensum: con-\nsensus autem precipitat in operationem.\nDeinceps actio mali sepius iterata gene\nrat consuetudinem: consuetudo necessita-\ntem: necessitas autem inducit desperatio\nnem: desperatio contemptum: contemptꝰ\nobstinationem: et illa mortem anime parit\neternam. Dicit namqꝫ scriptura. Impius\ncum venerit in profundum malorum cõ\ntennit. Nonne abbas tuus o monache\npastoꝛ et medicus est anime tue? Nonne\nfratres mei charissimi ego post deum ille\nsuum qui pascit mortalia corpora vestra ne\ncessario alimento. Nonne verbum salu-\nris ministrare vobis compello? Si\noues pastoꝛeni fugitis: que sunt pascua\nspiritus que a nobis expectatis? Quime\nFo.xxix.\ndicũ fuit infirmus propꝛiam saluteꝫ de\nspicit: et animam suam voluntarie occidit\nMonachus ergo ambulans in via mali\ntie et declinans a semitis iustitie morti est\nproximus: et tanto magis in profoundum\nvitiorum labitur: quanto minus iudiciuꝫ\ncorrigenriꝰ reueretur. Ille autem vere est\nmonachus qui ab omni iniquitate custo-\ndit animã suam: et nihil agit penitꝰ quod\nsuum vellet ignorare pastoꝛem. Qui oc-\ncultat viam suam non est purus: et qui fu̇\ngit presentiaꝫ iudicis, auget suspitionem.\nQuasi ouis in deserto ambulãs que a lu-\npo rapitur: monachus negligens et impu\nrus qui se a notitia subtrahit pastoꝛis et a\ndemonibꝰ deuoꝛatur. Quis morbida cur\nrens in interituꝫ: et monachus abscondẽs\nomne peccatum: non est salus eoꝛum nisi\nreuertantur ad medicum. Reuertentes d̃\nvia monachi statim ipso die iuxta mona-\nsticum canonem fratruꝫ omnium prouol\nuantur conspectibus: quatenus commu\nnibus orationibus expietur: quicquid in\nvia per negligentiam delinquitur. Mul\ntum enim valet ad diluendum peccata\ncommunis oꝛatio pluriromum: si fuerit\ncuꝫ deuotionis feruore profusa ad domi-\nnum.\nExplicit Omnia.xij.De monachis in\nviam directis.\nDe quotidiana\npeccatorum expia\ntione.\nOmnia.xiiij.\nQUaꝫ diu in hac vita coꝛ-\nruptibili sumus constitui\nti fratres charissimi quo\ntidie in multis offendi-\nmus: et quantumlibet sã\ncte conuersari videamur\nc ij","segment":54,"source":{"mapping_precision":"exact","pages":[{"label":"63","number":63}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-55","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0055","latin":"De quotidianā peccatorū expiatione.\npeccato non caremus.Corpus enī quod corrumpitur aggrauat animam:et depri¬mit terrena inhabitatio sensum multa cogitantem.Dicit namqꝫ scriptura.Non est homo iustus in terra qui faciat bonuʒ et non peccet.Diuus quoqꝫ euangelista Ioannes.Si dixerimus inquit quoniaʒ peccatum non habemus:ispi nos seducimus.et veritas in nobis nō est.Commer tio nempe carnis nimium delectata pec cat anima:et fortitudo imminuitur desperatione spiritus Mens enim obiectione sensibiliū decipitur:et delinquendi prom ptitudo longa consuetudine roboratur.Infirmitas carnis feruorem spiritus debilitat:et sancto mentis proposito voluntatis fragilitas repugnat.Dinc salomon rex sapientissimus iu libro prouerbioruʒ dicit.Septies in die cadet iustus et refurget.impij autem corruent in malum Huius sententie testimonio admonemur in sanctitatis proposito non repescere:etiam si nos contingeret septies in die cecidisse.Quotiens o manache per peccatum a sactitatis proposito cecideris:totiens resurgeret ad feruorem pristinum non pigritalis.Humane fragilitatis est cadere:sed ꝑ tinatie diabolice deiectum in luto sceleris permanere.Semel peccauerunt demones et facti sunt in sua obstinatione indu rati et pertinaces:ad penitentiā deincepēnunquam reuersuri.Homines autem quotienscumqꝫ ceciderint.semper ad peniteniam possunt resurgere:et dei gratiam quam perdiderant peccando:lachrymis et orationibus impetrare.Cor etenim hominis flexibile:in vtramqꝫ partem moueri potest:quia nunquam homo in carne tam malus fieri posse credendus est quin valeat si velit a malitia sua resipiscere:et deo largiente ad bonitatem mentem suā reformare.Rursus quoqꝫ nemo tamo¬nus in hac vita mortali efficitur:qui non fieri malus possit.si gratia domini abutatur.Que cum ita se habeant fratres meihodierna mihi cohortatione fueritis admonendi.quatenus caute ambuletis:vt qui conscientia testante iam in semitis iustitię graditur in ipsa proficiendo quotidie perseueret:et qui recum se coram domino intelligit.vitam quantotius emendet.Si te humana fragilitas quotidie impellit siue vt proprius dicam precipitat fa citqꝫ delinquere:incite:etiam te amor dei et proprie salutis quosidie culpam tuam per veram contritionem humiliiter expiare.Sic ei septies in 7 die cadit iustus et refurgit:quoniam etsi ex humana fragilitate labitur:sempertamē in sanctitatis per seueraus proposito magis ac magis animo in dei amore cōfortatur.A grauibꝰ namqꝫ peccatis conscientiam suam con feruans immunem.quotidianis negligētijs inuitus polluitur:et cuʒ se viuere sine delictis non posse conspicit:suam humili ter infirmitatem agnoscens amplius ingemiscit.Quod si etiaʒ grauiore delicto preoccupatus fuerit:mox ad emēdationē per penitentiam resurgit.Unde confiderantes humane fragilitatis conditionem prisci monastice discipline moderatores varia expiationis genera instituerūt.quibꝰ et bone voluntatis monachi quotidie proficiant in melius:et improbi ad obseruantiaʒ regularis vite compellantur.Jn regula namqꝫ sanctus pater benedictus sic precipit dicēs.Omni sollicitudine curram gerat abbas circa delinquentes fra tres:quia non est opus sanis medicus:sꝫ male habentibus.Quam obtrem primi obseruantie regularis principes prouida consideratione instituerunt.vt quotidie post primas in loco deputato conuentus celebretur culparuʒ:in quo presidente vltimabbate vel prioris omnium actus fratruʒequā discussione proferantur in mediumLocus iste fratres mei typum gerit purgatorij animarum:quoniam hic non folium peccata expiantur preteterita:sed etiaʒpremunimur penitentiā expiatuit.Hoc hoc etenīloco quem vocamus capitularem.quic quid in aperto deliquistis corrigitur.et ꝑsalutarem penitentiā expiatorius.Dic quotidie legem vestram monasticaʒ ad cuius integritateʒ viuere promisistis paraphrasto pronunciante cognoscitis:hic verbuaʒsalutis exhortatoriū diebus singulis auditis:martyrum christi victorias multimodasqꝫ pro fide orthodoxa passiones breuiter recitatas auscultat. Dec est monachorum schola pro consideratione discipline regularis necessaria:in qua totuʒdiscicitur:quod obseruandum claustrali bus mandatur.Duo sunt fratres mei dilectissimi que a vobis iste locus exigit:alterum vt in correptione humilem semper","segment":55,"source":{"mapping_precision":"exact","pages":[{"label":"64","number":64}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-56","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0056","latin":"Omelia.xiii.\nFo.xxx.\nteneatis patientiam: alterum vero vt no-\nstram qualēcumqꝫ libenter suscipiatis exhortationem. Ad primum cupientes vos esse paratos sancti legislatores nostri. fortia martyrum gesta quorum imitatores fieri debeatis legenda precipiunt: ac deinde vt sitis dociles animo passum ex regulavnum subiūgere mandauerunt. Itaqꝫ vt sitis imitatione sanctorum martyrrum fortes et patientes ad increpationes necessarias. series passionis eorum in auribus vestris hic legitur: et quatinus adsalutarem doctrinaʒ preparatis animos. lectio vobis de regula quam profitemini vna recitare. Sancti martyres christi expemplo vos suo cōbortantur ad patientiam: et vt sitis etiam ad iniuria parati diuus vos admonet benedictus per doctrinam. Nemo igitur vestruʒ amantissimi fratres in hoc loco penitentiam recuset ꝓsuis negligentijs quotidie humiliter su/scipere: nemo dedignetur. Hic locus est publicum expiandi peccatum: in quo sic iudicij temperatur seueritas: vt pietas discretionis non violetur. Uedicus enim esse cupio animarum vestrarum non peremptor. idcirco ad iudicij nostri examen securi accedite: et vosmertipsos de commissis in aperto negligentijs humiliter proclamate. Nolo vos grauare supra regulam: vt secretissima conscientie delicta de confessione sacramentali ad publicū trāseram exꝑamen culparuʒ. quod nouimus fecisse q̄dam in graue animarum doctrinam suorum subditorum. Sic enim dicit legifer noster benedictus in regula. Si vero anime peccati causa fuerit latens. tantum abbati aut spiritualibus senioribus patet faciat. qui sciāt curare sua et aliena non detegere vulnera seu publi/care. Duo sunt in monasterio loca exꝑationis peccati: alter eorum que sunt manifesta: et alter eorum que sunt occulta. Da nifesta enīʒ peccata in proclamatione culpa parum quotidiana publlice coram omnibus expienda sunt: occulta vero et quoꝛū manifestatio scandalizaret infirmos ad confessionem remittenda. Nam cuius peccatum est manifestum oportet vtpublice quoqꝫ puniatur: et qui deliquit in occulto etiam in secreto emendetur. Sũtquidam claustralium rectores qui laten/ria subditorum peccata ad publicum examen referre non verentur: qui iuditio quidem meo non satis prudenter iura prelationis exequuntur fue. dum subditis viāprecludūt salutis: et confessionem libera/rimaqꝫ constringunt sub vinculo male voluntatis: quod quam sit periculosum, nemmo vel mediocriter sapiens qui non intel ligat. Danc enim pastoris temeritatem sanctus institutor monachoruʒ ita redarguit dicens. Magnopere sollicitudinem gerat abbas. et omni sagacitate et industria curet: ne aliquam de ouibus sibi creditisperdat. Nouerit se infirmarum curam suscepisse animarum: non super sanas tyrannidē. Ordinauimus vobis ex seniorebus quattuor spirituales confessores: vt si quis vestrum aliqua fuerit occulta temptatione preoccupatus? et nostram habuerit inexpertam inuentum su/spectaquead illos pro consolatione sui securus possethabere recursum. Quanuis nemessinota tota congregatione hactenus inuenerimus ista. quem nobis fidem tam in confessione quam extra detraxisse notauerimus. Omnes enim cognoscitur et aperte videtis: quod nihil in vobis ampliusque/ro: nihil plus desidero. quam vestram salutem: et spiritualis profectus quotidia/nus incrementum. Uos enim corona mea. vos honor meus. vos gaudiuʒ meūquia tunc me felicem existimo: cum uosin dei profecisse amore cognosco. Da/gnam proficiendi oportunitatei conseqcuti estis fratres charissimi: quoniam et locus in quo militamus domino ab omnistrepitu remotus est: et quotidiana vos admonitione ad meliora prouere noꝑcesfamus. Quotiens vero qui spiam vestruʒin aliquod peccatum per humanam fragilitateʒ ceciderit: iacere in deiectione animi diutius non permittitur: vbi alter abaltero in vera charitate fraterna pro suisnegligentijs quotidie proclamatūr. Decest officina salutis: in qua mēs pabulo celestis doctrine pascuritur: et anima satisfactione publica quotidie a delictorum maculis emundatur. Hic locus est purgatorijterrestris: in quo monachus pro suis negligētijs discrete corrige: et ꝓ humilē patientia ꝓ christi amore quotidie lōgo martyrio creatori suo īmolatū. Arm est fratresinhoc cōsistorio culparū proclamatos discretorecipe: vestrum est omnia patientissime e iiij","segment":56,"source":{"mapping_precision":"exact","pages":[{"label":"65","number":65}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-57","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0057","latin":"De quotidiana peccatorum expiatione.\nsufferre. Oportet enĩꝫ vt pro nostris satis faciamꝰ peccatꝭ: quod si facere ĩ hac vita neglexerimꝰ. in futura compulsi necessario faciemus: Sunt inter vos nonnulli correctiones grauiter ferẽtes. quibus de nunciamus quod sepe diximus quoniaꝫ necesse est vt in futuro granissima sustine ant: qui parua hic sustinere ac leuia recufant. Ego autem considerans eorundeꝫ infirmitatem et ignoantiam penes meip sum grauiter crucior: quia mentes eoruꝫ faucias video. et tamen adhibere necessa ria medicamina pertimesco. Nam si conuenientia morbis applicanero remedia vereor ne pusillanimes effecti desperatio nem incidant: vel certe in reprobum sen sum dati. penitus a sancto proposito rece dant. Quanta igitur possum discretione vtor: sicut vos omnes mihi testimonium perhibebitis: malens infirmos per patien tiam cum charitate mittere ad purgatorium: quaꝫ ex iusta seueritate desperatos descendere ad infernum. Quis enim in hac mortalitate satisfacere pro peccatis vmquam potuit qui bonaꝫ penitentiẽ nõ adbibuit voluntatem? Sola namqƺ voluntas bona: penitentium opera commē dat. Cum autem plures puniantur iniui ti: adhuc sũt remoti a perfecta satiffactio ne. Credite mihi fratres mei dilectissimi quoniam patiendo magis quam agendo commendatur satisfactionis pro peccatis Nam et ipse dominus ac saluator omnĩ nostrum iesus patiendo totius mundi peccatum in ara crucis expiauit. Utinam sciretis quā sit efficax anime pec catis fauciãte medicina proclamationes et correptiones cum humili patientia suscipere: et etiam in augmentum perf ecte satisfactionis iniurias et contumelias equanimiter tolerare. Certus sum quod omnia satisfactionis genera procul exce dit humili in aduersitate patien tia: et quanto mens ad tolerandas pro christi amore contumelias et iniurias promptior fuerit: tanto facilius et citius omniuꝫ pecatorum suorum veniam et pleniorem indulgentiam a domino consequetur. Locus enim iste in quo nunc loquimur. pur gationis et exiationis ergasterium est: in quo ʒ elus discipline regularis principatum obtinet: discretio examini presidet charitas omnia dirigit et complet. Unde in hoc ipso loco patientia vobis multum est necessaria: sine cuius presentia nulla erit satisfactio consummata. Qui salutis sue studios amat or est monachus hũc locum vt officinam expiationis diligit: et nunquam seipso non melior factus inde procedit. Locus enim iste demonibꝰ me tuendus est atqƺ terribilis: sanctis autem dei angelis charus et multum venerandus: in quohumilium monachorum culpa diluitur: et quicquid in aperto d̃linquitur: etiam publice coram omnibus expiatur. Si quid vero latentis culpe a quo quam vestrum commissum fuerit: occulta similiter confessio penitentis expurgabit. Vtrobiqƺ pura confessione cum humilitate requiritur: et tam hic quam illic patĩa vobis necessaria iudicatur. Quifquis igitur monachus cupis esse bonꝰ in omni patientia prepara animam tuam: vt tamen in aduerfis quam in prosperis constantifs simam teneas mentis tranquillitatem. Cum pro negligentius suis ab aliquo cõ fratre proclama tus fueris patienẽter increpationes a seniore qui in multis quotidie offendis? Innumerãs ille pro salute tua patientissime sustinuit iniurias et tu pro tuis peccatis cur nõ sufferas humili ter patienter feras cum omni humilitate: fideliter inducens ad memoria: quā innocenter dei ꝓte filius fuerit accusatus. Nam si passus est il le contumelias iustus et innocens: qui pec catum non fecit: quare tu non feras patiẽter increpationem to lerantia in satisfactionẽ peccatorũ. Quod si non meruisti proclamationem in iudicio. suftineas tamen pro christi amore pa tienter: iam non solum reputabitur tibi ad satisfactionem precedentium peccatorium: sed multo amplius ad iustificationem: Siue ergo iuste proclamaturn monachus siue iniuste. caufam non habet iuste defensionis: quoniãsi deliquit merito suo patitur: si vero est innocens magis ad paitentiam obligatur. Nemo enim nisi pai tiens et humili christum poterit imitarri. sed cum monachus christi maxime teneatur esse discretulus et imitator: maxi me illum conuenit esse patientem. Sine","segment":57,"source":{"mapping_precision":"exact","pages":[{"label":"66","number":66}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-58","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0058","latin":"Omelia.XIII.\nFo.XXXI.\nFerro et igne martyr esse potest monach?\nSi veram rubic. patientiam in animo pro\nDei amore custodierit. Verus eternim inno\nNachus nec laudibus extollitur: nec vita\nPeriodo contristatur: ad iniurias patientem\nSe exhibet: ad contumelias et obprobria le\nTus humiliter tacer. Nemo fortior pati\nTe qui novit semetipsum vincere: & qui\nBet contraria pro Dei amore tranquilla me\nTe humiliter tolerare. Dumis autem in\nParientis superbus et arrogas est: quoniam\nPreceptores humilitatis Iesum non sequi\nTur: & idcirco ad iustas increpationes et s\nMeruit indignatur. Quemadmodum for\nNax probat aurum: ita contumelie et iniu\nRie probant monachum si veraciter dili\nGat Christum. Humilitas et patientia in\nAdversis vera sunt insignia monachoru\nQuorum ornat quicunque non induitur:\nFrustra de nomine gloria. Qui humilis\nNon est monachus veraciter esse non po\nT: qui patientiam non custodit in ad\nVersis verus Christi non potest esse disci\nPul. Pinc Salomon ret in libro prover\nBiorum dicit. Delicio est patientis viro for\nTi: & qui dominatur animo suo. expugna\nTore viribus. Doctrina enim viri per pa\nTientiam dignoscitur: & gloria eius est uni\nQua pretergredi. Vasa figuli probat for\nNar: & homines in nos tentatio tribulat\nOnis. Ad omnes iniurias patientis est mo\nNachus qui Christum in veritate sequitur et qui dominice passio meditator est no\nObliniosus: contumelios exultat animo et\nLetatur. Omnes enim vt sacer Christoph\nIus inquir qui pie voluit vivere in Christo\nIesu. persecutionem patiatur: & quicquid\nEis acciderit mali summa constantia per\nVincit. Et quamvis patientia monacho\nIn omni loco et tempore sit necessaria: in\nQuotidianis tamem examine culpatur pre\nCipua est intentione diligentius custodie\nDa: vbi et correctione moru agitur: & quic\nQuid fuerit contra normam monastice pu\nRitas commissum in unoquoq per seni\nOrem emendatur. Pruis ergo quam huc\nLocum ingrediamur mane cogitanda sit\nOmni: et animus adversus ea que poss\nFunt eveneri firmandus est: vt si durior\nFositan increpatio euenerit: mentem a sta\nTu tranquillitas non subvertat. Nam et\nSi nulli vestrum contumeliam inferre sine\nIniuriam facere statuerimus inquant\nFieri posse non negamus: vt ultra deme\nRitum se correptus existimet: quidquid pa\nTernarii nobis correptiones verbis po\nTius quam animo pensat. Nestram salu\nTem sicut Deus novit in omnibus. & nihil\nAliud querimus: amputare vitia radic\nEus iuxta religionis nostrae instituta. non\nLedere quemquam sincere cogitamus.\nNon possumus omnibus complacere omnibus: sed illis displace maxime com\nPellimur: qui peccantes in canonem quod\nTidie inipunitatem sibi scelerum pollicen\nTur. De quibus rex Salomon dixit. Doct\nRina mala deserentium viam vitae: & qui o\nDit increpationes morietur. Non amae\nPestilens cum qui se corripit: nec ad sapie\nTes graditur. Qui male operatur ex pro\nPosito fugit lucez et odi corripion quia\nStuleus est: qui autem sensatus est animo\nGratias ager suo correctori. Propterea in\nBac parte non vereor odio murmures in\nSubditorum: sciem me curam infirmarii\nFiscetisse ouium: quibus et volentibus et\nVolentibus salutis teneor adhibere reme\nDia. Si fieri posset fratres optarem sum\nMopere neminem vestrum in aliquo vel\nTenuiter perturbare: sed in medio vestri\nCum summa tranquillitate conversari: et\nDomino Deo nostro in pace mentis et co\nVpos bilariter delerire. Sed quia non\nOmnes que Dei sunt in veritate queritis:\nOportet me corripere et aliquando turbare\nInquietos: ne impunitas parnoru scelerum\nAudacia prebeat gravioruz. Sicio enim quam patiar necessitatem periculo\nCure pastoralis: & ideo silere nec possim\nNec debeo vobis peccantibus neab aliq\nBi judicer cosenties Libetser suffero si me\nPropterea cotingat odio haberi: quod cui\nFieri sine granissimo animarum velstrarii\nPericulo nequeat: rogamus vos per do\nMinum nostrum Iesum Christum pro nos\nHis crucifixuz: vt paternas et necessarias\nIncrepationes nostras pro Dei amore in\nRemissionem peccatorum vestrorum omn\nI tempore patienter et cum vera humilitate sustineatis. Logiet unusquisq ap\nSenullum esse diem in quo bene faciat et\nNon offendat in aliquo: sciatq se mercedem suorum opertum in hocui receptu\nRum: pro bonis bona: et pro malis finilis\nTermala. Studet ergo quantuqcum\nPotest in hac vita pio delictis satis fa","segment":58,"source":{"mapping_precision":"exact","pages":[{"label":"67","number":67}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-59","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0059","latin":"De quotidiana peccatorum expiatione:\ncere:7 omnes iniquitates suas quotidi-\nana castigatio corporis humilit expiare\nScitote frates mei quia non est aliquid\npeccatum tam paruum: quod omnipotẽ\ntis dei iustitia dimittat impunitum. & pro\npterae cum nemo sit nostrum qui non of\nfenderit in multis armate vos precor pa\ntientia et humilitate: vt quotiens pro pec\ncatis corretptueritis: cum omni manue\ntudine sustineatis. Nam in hoc tempore\nlibertas arbitri cum parua expiatione\nsatis potestis facere p debitis multis. qu\npost mortem in purgatorio anima etiam\npro paruis die et grauiffime cruciabitur.\nAnimuero multum valet satisfactio volũ\ntaria:que autem fit ex necessitate min? p\nmeretur ad gratiam. Omnino frates co\nvenit t oportet animae purgari a delicto:\nsi debeat in celis regnare et gaudere cum\nchristo. Anima vero que purgationez de\nlictoruz in presenti vita negleterit: graui\nin futura punieetur. Nemo vestrum dicat\nfrates mei chariffimi. quod plures impe\nriti homines dicere consuuerant. Suffi\ncit mihi: anima mea purgatorii penas\nconsecuta fuerit. Acredite mihi frates qui\ncung: hoc verbu:z et animo dicerit: quid\nfuturum sic purgatorium non perpendit.\nNecit enim quid perat: qui purgatorius\ndesiderat. Quemadmodum stultus est et cum posset soluere debitum liber contem\nnit: z libens vadit ad carcerem: ita stulti\nmus omnii hominum est merito iudicat\ndus: qui satis facere in baec vita cum pos\nsit deo pro peccatis differt ad futurae.\nHu in vita fructuosa est penitentia: z volun\ntaria satisfactio multum quos merito\nia post mortem vero non erit locus peniten\ndi: sed vnquisq: tunc recipiet prout ges\nfit in corpore suo sine bonum sine malum\nPeç frates cogitate dum sani viuitis: ne\nmortis imperio preoccupati sero tandem\nDoleatis. Hubium non expectet crastinuz\nsalus hodierna: z qui debitum potest cu\ngratia in libertate solnere: non se patiatur\nad carcerem trahi cum tortura. Quantu\nquisq: potest in omni vita sua tantum cu\nret satisfacere pro peccatis: quoniam secu\nrus ad dominum spiritus reuertitur: qui\nadbuc in corpore existens per ignem di\nuini amoris quotidie purgatur. Vabetis\nbic locum in quo publicoz reatu: quo\ntidiana expiatio agitur: si veram et humi\nlem tenueretis in animo patientiam:cer\ntam proculdubio consequemini omniz\nremissionem: pro secretis vero et occultis\nquid agere debatis non solu regulavos\nadmonet:sed etiam quotidiana confessio\nsacrametalis ad omnia informat. Ad al\ntare namae dei filium quotidie singuli de\nvotae immolare confuenimus: ad quod la\ncro sanctum mysteriae nemo nostrum ac\ncedit nisi prius ex more cõfessus:quonaz\nsumma puritas requirit: vbi salus per\nmissam totius mundi renonatur. Quis\ninter bec nostru fraters amantiffimi quo\ntidie in dei amore non proficiat:niñi o\nnem proficiendi appetituz turpiter ac pe\nnit? deponat: Audeo namaez dicere quia\nmonachus qui in hac sancta congregati\none non proficit: salutis propriae penitus\ncõincitur oblitus. Credite mubi frates\nneminem Deus saluabit inuitum:si vos\nprofectum neglexeritis proprium:niill\nsed vobis imputabatur. Deus enim lumẽ\nest intellectuale quod illuminaat omne bo\nnumem venientem in baec munduz sicae\naltioulans inquit iohannes: qui autem lu\nmen non recipiunt in tenebris necessario\npermanerunt. Qui mentem suam auer\nnit: z fide que est in filio dei:manet in tene\nbris: z qui non facit opera lucis: nihilvi\ndes ci proderit ad salutem. Extra fidei\ndomini nostri iesu christi non est salus:et\nqui aliter sentit non est christianus. Non\nte seducat o homo pietatis stulte conside\nratio: vt credas aliquem extra fidei chri\nsti in qualibet religione salvandum. quae\ntunlibet vinat innocenter vel ad legẽna\nture: quoniam sicue extra noe archam nõ\nfuit hominibus vita: sic extra fidei chri\nstianam non est alicui salus advitam eter\nnam. Christus enim dei filius vnicus et\nsolus salvator est mundi:in quem quicun et non crediderit:ira dei manet super illuz\nz cum diabolo condemnabitur. Tosau\ntem frates mei. qui iam in dominum no\nstrum iecum christum creditis: ita precor\ndeinceps viuie vt nomine z opere chri\nstiani ad eius consortium permenirevalaetis:\nqui viuie z regnat cum deo patre in\nvnitate spiritus sancti Deus:per omnia\nsecula seculorum.\nDe vera penitentia","segment":59,"source":{"mapping_precision":"exact","pages":[{"label":"68","number":68}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-60","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0060","latin":"Om̄elia.xiiij.\nmonachorum.Omelia.xiij;\n¶ Fo.xxxii.\nQUamuis tota cōuersatio nr̄a fr̄es mei charissimi recte pnīa nominari possit:qͥppe qͥ et nob̓ mortui et mundo iā sepulti vide/ mur:quia tamen carne mortali sumꝰ circūdati et peregrinamur in medio nationis peccatricis.fieri nō potest quin fragilitatꝭ proprie impulsu quo/ tidie in aliquo delinquamus:pro cuius expiatione non solum generaliter sed etiā specialiter fuerit penitendo satis faciendū Est em̄ penitentia cunctis mortalibꝰ neccessaria:qua et cōmissa mala deplangāt cum emendationis proposito:et deinceps quantum fieri potest.viuere statuat sine peccato. Monachorū est proprium sine intermiffione penitentiam agere:et tam pro suis quam pro alienis peccatis iugiter orare.Non enim docentis officiuꝫ habet monachus:vt facer hieronymus inquiret:sed plangentis:qui vl̓se lugeat infirmus:vel mundū perfectus:et domini pauidus prestoletur aduentū.Si ꝑfectꝰ es monachus penitentiam agito pro peccatis alienis:si vero infirmꝰ oportet vt animipliꝰ peniteas pro proprijs.Temp̄ itaqƺ penitendū est monacho:qui non foluꝫ psuis sed etiam pro delictis aliorum inter/ cessor ad deuꝫ constituitur.Sed quis in vobis est fratres qui proprio non grauet̉ delicto?Quis inquā est vestrū qͥ nō indigeat penitentia?Video vos in multis qͦtidie offendere et doleo:cerno quam preteteritorum negligatis penitentiam et contremisco.Nnūquid non agnoscitis vos essemortales?Et quare vocabulo monachi non satis facitis:vt penitentiam intēpore necessariam agatis?Mementote quesocomminantis scripture dicentis. Ne tardes conuerti ad dominū et ne differas dedie in diem.Subito enim veniet ira illiꝰ et in tempore vindicte disperdet te.Non enim preteribitis mortem que vobis o senes in ianua ē:et iunioribꝰ latet in infidijs sed quādo minus cogitatis d̓ corpore cōpulsus exierit spūs.Vnde si vos esse peccatores recognoscitis:si venire ad dei miseretiam precor assumite:et mores vestros in omnibus secundū regule puritateꝫ emendate.Satis fit hactenus veram neglexi se penitentiam:et nimis tepidam tanto continuasse tempore conuersationem.Deus etenim qui diffimulat pctā hominū propter penitentiam:differentibus penitere non promisit vite prolongationem.Considerate longanimitem dei qui vos pec cantes quotidie taꝫ diu misericorditer distultit et agite penitentiam:quatinus opta tam inueniatis remiffionem.Dicit enim dominus per prophetam.Nolo mortem impij sed vt conuertatur a via sua mala et viuat.In sācto quoqƺ euāgelio dicit.Penetentiā agite:appropriq̄bit eī regnū celorum.Magnū est bonū penitentia mortalibus:que sordidas purgat animas:etmētes ab interitu reuocat oͤstinato.Hicdiuus dicit augustinus. Penitentia lan/ guores sanat:leprosos curat et mortuos suscitat:sanitatem auget:gratiam conferuat.Penitentia claudis gressum.cecis vifum.aridis copiaꝫ:debilibus restituit firmitates vt totum veraciter commendant:vbi contritio mentem penetrat:vbi latēs peccatum humilis et pura confefsio referatvbi pro viribus satis facit obediētia:vbisic penitens dolet de preteritis:vt veraciter omni tꝑe caueat a futuris.Vera penitetia est quā dei amor gemitibꝰ exornat etlachrymis:vbi plus dolet pctōr de offensa dei:quā timeat de cruciatu inferni.Etquis nostrū non doleat fratres amantissimi:quis nō ingemiscat monachoruꝫ inlegez se deliquisse altiffimi:a quo habemꝰnon folum viuere:sed etiam expectamuspromiffioneꝫ felicitatis eterne. Veno nobisfratres si veram agere penitentiaꝫ in hacvita neglexerimus:quam vt semper age/ remus monachi facti sumus Nostra em̄conuerfatio in solo crucifixo iesu christo/debet esse occupata:et a mūdi solatiā omonache:non voluptates:non delitiēes mūdo:nec cachinni.no aliqua cōsolatio carnis:sed meror et amaritudo cumlachrymis:quibus si non indulferis continue:mionachi vocabulum amisisti.Nōlicet tibi gaudere cum seculo qui mortuꝰes mūdore nec debes aliqua presentis vitesolatia querere:qui domino promifistī secundum regulam monasticam in solutudine seruire.Tuuꝫ est monache vniuersa","segment":60,"source":{"mapping_precision":"exact","pages":[{"label":"69","number":69}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-61","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0061","latin":"De vera penitentia monachorum.\nhuius mundi gaudia pro dei amore semper et vbiqꝫ contemnere: et nulla aduersa vl̓ dura subire pro honore saluatoris tui recusare. Sic enim te canon monet: sic institutio monastica iubet: sic ratio saluti necessaria fuadet. Omni vilitate et extremitate iuberis esse contentꝰ: et sempert ad omnia pauidus. Sed video plerosqꝫ vestruꝫ regulam salutis peruertere: et aliter quaꝫ oportet ĩ cenobio cōuersari. Delitias monachi nunc querere in cenobijs non metuūt: qui ad conuersionē pauieres et mēdici de seculo venerunt. Nā que foris habere non poterant: iaꝫ si defuerint in monasterio quasi contumeliam passi grauissimam: contra humilitatē rebellisant. Ue monachis quos nō dei amor sed inopia fecit claustrales: quo rū deus venter est: et nihil minus quam paupertatem cogitat.\nNon est vestrum o monachi delitias in monasterio deinceps querere: quas regula precipit omnino abnegare. Nobis conexit omnes voluptates p̄sentꝭ vite spernere: et preter deum nihil in hoc mūdo penitus amare. Tota enim conuersatio verstra diuinis semper debet esse mancipata obsequijs: qui viuere spū. et non secunduꝫ carnem promissitis. Hanquam sine pententia viuit qui verus est monachus: sed quotidie corpus sum per abstinentiam macerat: quisquis ad eterne felicitatis espulas veraciter anhelat. Non enim fieri potest vt prescītis vite delitijs vtatur monachus. et eternis: sed necessse est si ad illas anhelat: istas contēnat Christi namqꝫ saluatoris esse discipulus iubetur monachꝰ qui canonem profitetur cenobiticum: cui si placere in veritate desiderat: necesse est vt eius imitator fiat. Sic ei in scō euāgelio dicit. Qui vltimꝰ volut meꝰ esse discipulꝰ: me seqͣt. Quid ꝟo sit me seqͣt sc̄s ioh̓es apostolus in epistola quadam edocet dicens.\nQui dicit se in christo manere: debetsicut ille ambulauit et ipse ābulare. Et ipse dominus iteruꝫ in euangelio dicit. Qui vl̓t venire post me abneger semetipm et tollat crucē suam quotidie et sequatur me. Qui amat patrem aut matrem plus quam me non est me dignus. At qui amat filiū aut filiam super me: non est me dignꝰ. At qui non accipit crucem suā et sequitur me: nō est me dignus. Non est obscure locutus magister tuus o monache: neqꝫ sententiā enygnatibbs inuoluit: sed enodem pro tulit sermonē: quo nullam pretēdere q̨as excusationem. Ipse namqꝫ christus est exemplar et norma conuersationis bone et perfecte omni christiano et precipue monacho: quem homo claustralis qui ꝑ vi¬bus in toto corde non sequitur: de fidei ꝓfessione frustra gloriat̉.\nNam sicuti a christo dicitur christianus: ita nominatur ab imitatione magistri discipulus. Moribus igitur imitare magistrum: vt verum te christi probes discipulum. Dominus enim ĩe¬sus christus cuius te profiteris discipulū o monache cū esset diues. pro nobis pau¬per factus est: tu autem cum suis vilis et inops in schola paupertatis omnium rerum abundantiā queris: et quem preceptor iubet omnia pro sui amore contemnere: rursus omnia cupis in monasterio possidere\nDominus et magister tuus patri vscꝗ ad mortem crucis obediēs pro nobis extitit: tu vero superbia et impatientia plenꝰ obe dire maioribns pro eius amore aut ren¬nuis: aut inuitus et cum indignatione obedis. Ille propter salutem tuam non solū verba et opprobria improboruꝫ hominū paciētissime in omnivita sua sustinuit: sed etiam verbera plagasqꝫ liuidas et horrenda vnlnera tui amorem tolerauit.\nMortem quoqꝫ subire turpissimaꝫ non rennuit. vt animam tuam ab errore mortis ad vitas lucis eterne reuocaret. A die natiuitatis sue in mūdo pauper vixit et humilis: nullisqꝫ tribulationibus saturatus et oppressorijs: vt te perditissimum hominem ad dei cognitionem et amorem doctrina et benefitijs repararet. Quid enim esset si deifilius non apparuisset homo nisi perditis simi: et quid sumus si non imitemur magistrum pro viribus nisi ingrati. Ue nobisin gratis mortalibus: qui dominum et saluteorem nostrum humiliuꝫ sequi contenimus. Intueamus conuersationennostram fratres et cōparemꝰ discipulos ad magistrum cuius nomen inuocatum est super nos: et quam longe recesserimus a semitis benignissimi preceptoris nostri manifeste intelligemus. Sꝫ reuertamurad eum in toto corde precor et agamꝰ pententiam quia procul a via salutis recessimus: carni potius quam spiritui seruiētes.\nNemo semetip̄mi spei vanitate decipiatur: nullus vltimam huius vite horam qn̄ iam nequeat peccare pro penitentia exspectet: quia nec vite quātitas habet certitu¬","segment":61,"source":{"mapping_precision":"exact","pages":[{"label":"70","number":70}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-62","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0062","latin":"Omelia .XIIII.\nFo. XXXIII.\nCinem: nec dilatio penitendi securitatem\nQui sanus non penitet stultus est: et qui\nnon emendat vitia cuꝫ potest iusto dei iu-\ndicio dilataꝫ amittit potestate̓: Tunc em̄\nfructuosa est penitentia cuꝫ arbitrij liber/\nrate fuerit voluntaria: sed mortis iam in-\nstante periculo videtur potius esse neces-\nsaria: quam propria penitentis electione\nassumpta. Nemo dicat incorde suo fra-\ntres mei nemo cogiter: durum esse peniten-\ndi laborem: et idcirco vsque in vltimā huiꝰ\nvite particulam differendū. Nimis est pe-\nriculosa ista cogitatio: quoniam vite cer-\ntum terminū quem vnicuique diuina pro-\nuidentia statuit: sicuti latere omīes volu-\nit: ita nulli penitentiam differenti ex in-\ntentione prolongabit. Si volumus esse\nconscientia tuti atque securi: agamus peni-\ntentiam dū sani sumus: dumpeccare pos-\nsumus: dū adhuc nulla mortis necessita-\nte instātis vrgeṁtur. Alde nanque dubia\nres est penitentiā agere cū iam necessi-\ntas compellit et mortis te instantia facit\nnon amplius posse peccare quando vide\nlicet non tu peccata sed illa impotenteꝫ te\nsui dimiserunt. O quaꝫ multi spe vite lō-\ngioris decepti ad bararrū damnationis\neterne descendunt: qui penitentiam age-\nre sani contempluerint. Quanto em̄ diuti-\nus penitentiam distuleris: tanto semper\nad penitendū minus dispositus inuenie-\nris. Sumitnanque malitia cū tempore vi-\ntes et nullū est peccatum tam paruuꝫ: qđ\nnon crescat neglectū. Penitentiaꝫ igitur\namplectere dū sanus es nec differas de\ndie indiem: quoniam quid hodie possis\nintelligis: quid aūt futurum fit crastino\nignoras. Affer tenuim sua queque noua in-\ncommoda dies: et qui hodie ad penitentiā\nam non est dispositus: cras forsitan minꝰ\naptus erit. Nemo aūt dicat vestrum: qđ\npeccaui vt mihi necessaria videatur peni-\ntentia: cuꝫ vita mea tota nihil sit aliud qđ\ndura quedam et prolixa penitendi necessi-\ntas. Iudistis scriptura testante: quo maꝫ\nnon est homo super terram qui benefaci-\nat et non peccet: cū nemo sit mundus co-\nramdeo. Nam et si non cōmittatis gran-\ndia humane impietatīs scelera vt sūthb̓d\nmicidium: furtum: adulteriū: formicatio-\nnes et his similia: quia tamen in ea estis\nvocatione constituti: in qua viribus totis\nad statū perfectionis omnem debesis ele-\nuare conatū: peccata que mortalibus in\nmundo viuentibus parua sunt: vobis cer\nte grauiora imputantur. Cauenda sunt\nem̄ claustralibus quantum fieri possunt\nomnia peccata: non solū que salutem im-\npediunt sed etiam que cōmaculant indi-\nctam perfectionem. Et quis vestrū tanta\npuritate viuit: quantū perfectio monasti\nca requirit. Graude peccatum est mona-\ncho si a perfectione conatū suum deposu\nerit: si negligenter in monasterio vixerit:\nsi vel vnū canonis et euangelij mandatū\ntransgressus fuerit. At quis in vobis est\nfratres qui dominū deum tanta synceri-\ntate: tanta charitate: tantoque diligat fer-\nnore amoris: sicut homo factorē et redem\nptorem suū tenetur diligere? Aut quē da\nbitis mihi ex omībus vobis qui non exce\ndat aliquando vel in cibo sumēdo: vel in\npotu plus quaꝫ integritati congruit mo-\nnachorum? Quis vestruꝫ nō offendit in\nverbo: aut quis non vexatur aliquādo co\ngitationibus malis? Quem in vobis nō\npercussit accidia: et quem tristis non tur-\nhauit pigritia? Quis est ille quem in hac\nparua congregatione vestrū non tangat\nelatio: et quem non fecit impacientia fre-\nquentius murmurantē? O ōideret vnus\nquisque vestrum semitas conuersationis\nfue: et inueniet se in multis quo libet etiās\nmomēto delinquere. Quid enim si nihil\nmali cōmiserit monachus? Quid si mun\ndū se custodierit ab hoc seculo nequam?\nPerfectus esse non poteri misi et a malo\ndelinauerit: et bonū fecerit quod eius per\nfectio requirit. Alterū em̄ sine altero non\nsufficit: sed ex viroque perfectio in homine\nconsurgit. Summo igitur studio nobis\nsemper iniugilandū est fratres vt satisfa\nciamus institutioni sanctorū patrum se-\ncundū quam viuere nos professione pu-\nblica solemititer obligauimus: quatinus\nad perfectionem nobis propositam cona\ntū nostrū sine intermissione dirigamus.\nNon retrahat nos a sancto conatu pro-\nprie infirmitatis nostre cōsideratio: quia\nnon minus adiuuamur gratia creatoris\nquam nostro curramus desiderio. Sic u\nti quotidie in multis quidem negligenti\nus inbono proposito renouemus. Con\niungamus sanctis orationibus lachry-\nmas: et dei semper auxiliuꝫ deuotis sup/","segment":62,"source":{"mapping_precision":"exact","pages":[{"label":"71","number":71}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-63","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0063","latin":"De vera penitentia monachorum.\nplicationibus muocemus. Charitateꝫ in omnibus custodiamus inuiolabilē: quo/ niam ipsa est que multitudinē operit pec/ catorum. Singulis diebus bonus chri/ sti miles qui domino suo cupit esse fide/ lis conscientiā suā ad minus semel discu tiendo examinet: et quantuꝫ in sancto pro fecerit desiderio vel defecerit eo die dili/ gentius penset. Quotiens vero deprchē derit se deliquisse in aliquo cōfestim agat penitentiam: et cum lachrymis a domino postulet miserationem. Non dubium ex/ pectet crastinū: salus hodierna: et qui sta/ stim potest inuenire veniam: nullatenus interponat dilationem. Corde mox dole at se peccasse contra dominum: sanctum quoqꝫ nouo feruore innouet propositum illumqꝫ diem se perdidisse penitus existi/ met: in quo se melior proficiendo nō eua/ serit. Semper in ore monachi versetur oratio: in corde sit iugis compunctio: ab oculis lachryme deuotionis continue de fluant: et interni amoris exercitia nunquā ab eius memoria recedant. Arebro sit in mente hominis claustralis dominice pas sionis amarissime recordatio: et omnes preces quas facit ad patrem: in virtute sanguinis et vulnerum domini nostri ie/ su christi porrigātur. Semper in ore sint verba compuncte mentis indiciuꝫ pro se ferentia: et vel oratio porrigatur ad deum vel sermonum eius meditatio reuoluat̉\nDeclinet a malo deuotus monachus et faciat bonum quod potest: cum hilarita te et discretione spiritus dei: quoniam si/ cut est dictum: ad penitentiam agendam non sufficit mores commutare in melius et a malefactis recedere: nisi etiam bonis operibus conscientiam suam studeat ex/ ornare. Ad veram igitur penitentiā quat tuor vt scitis fratres mei requirūtur. Pri mum est contritio vera pro peccatis: que est dolor cordis voluntarie assumptus: in corum detestationem malorum que com misit. De qua scriptura dicit. Cor contri/ tum et humiliatum deus non despicies.\nEt iterum. Qui seminant in lachrymis: in exultatione metent. Comes enim peni tentie dolor est contritionis: qui quanto maior fuerit: tanto penitentia fructuosi/ or erit. Nontritio nancꝫ vera est quam et dolor mentis commendat: et lachryma rum mundatio continua testatur. Da/ gna est vtilitas lachrymarum: quia nul¬ luꝫ est tam graue peccatū: quod contritio lachrymis non deleat comitata. Hinc sanctus doctor augustinus dicit. O hu milis lachryma qͣꝫ potens es et virtuosa: quia tuum est regnum: tua est potentia. Aspectum iudicis non vereris: iniuricas accusantibus silentium imponis: sola in tras ad regem: sed sola non recedis: vin/ cis inuinciblem: et ligas omnipotentem.\nIdem quoqꝫ ait. Quanto est quilibet san ctior et desiderij sancti plenior: tanto est in orādo fletus yberior. Uera compunctio dolorem habet: dolor autem lachrymis ostenditur: et his penitentia quasi quibus dam ornamentis decoratur. Uera com/ punctio facit animū horrescere peccatū: que cuꝫ ceperit a timore: suis aucta incre mentis: paulatim consurgit in amorē: cui/ ius magna est virtus et vere admiranda potestas: cui mox cedit omnis peccatorū enormitas. Quemcunqͣꝫ em̄ vera cordis compunctio supplicare fecerit: mox hunc misericors dominus exaudit. O felices lachryme: o salutaris afflictio et vere dul¬ cis amaritudo: quam diabolus metuit: per quam anima compuncta ad dei mise ricordiam consurgit. Nam vt sanctus in quit papa gregorius quo yberius culpa desfetur: eo altior cognitio veritatis attin gitur: quia ad videndum internū lumen polluta dudū conscientia lachrymis ba/ ptizata renouatur.\nSecundum quod ad penitentie veritatem pertinet est firmum emendationis propositū: quoniā quiłs verbuni cōfessionis in ore habet et in cor/ de non habet emendatōnis propositum: aut dolosus est aut vanus. Qui vero in corde et non in ore: aut superbus est aut ti midus: et nequaqͣꝫ ad veram penitentiā idoneus. Dicit em̄ scriptura. Corde cre/ ditur ad iustitiam: ore aūt confessio fit ad salutem. Que christophili sentētia et si de fide domini nostri iesu christi principali/ ter intelligenda sit recte nihilominus ad veram penitentiam videtur applicanda.\nNam sine confessione oris nō sufficit ad penitentiam sola contritio cordis: ex eo maxime tempore quo statutū ecclesie cō fessionem decreuit necessariā ad salutem Tertiū igitur oris confessio est ad verita/ tem penitentie necessarium: sine qua nec cōtritio sufficit nec emendationis future proposituꝫ. Qualis vero debeat esse hec salutaris ꝯfessio: neminē vrm latere scio.","segment":63,"source":{"mapping_precision":"exact","pages":[{"label":"72","number":72}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-64","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0064","latin":"Omelia .xiiii.\nDico tamen quia fortassis non erit inuti\nle: qm̄ oportet confessionē esse propriā: in-\ntegram: liberam: humileꝫ: spontanea et ve\nrecundā. Dicit em̄ presul sanctus ambro\nsius: qm̄ plurimū suffragatur deo ad re¬\nmittendā pctā hoībus verecunda cōfef¬\nsio: et penā quam euitare defensione non\npossumꝰ: pudore humili releuamꝰ. Ma¬\ngna res est cōfessio debita peccatorū quo\nniam et fauciam delictis animaꝫ confiten¬\ntis mox ad sanitatē reformat spiritualeꝫ:\nmentem quoqƺ humili latā iustificat: et vē¬\nniam peccatis donat. Om̄is em̄ spes no¬\nstra post lapsum peccati consistit in hum:i¬\nlitate confessionis: qm̄ culpa non dimitti¬\ntur: nisi deo scienti omnia per sacerdotem\nin confessione reueletur. In confessione\nnanqƺ locꝰ est misericordie: sicut salomon\ndicit in libro prouerbioꝝ. Qui abscondit\nscelera sua non dirigetur: qui aūt confes¬\nsus fuerit et reliquerit ea misericordiā cō¬\nsequetur. Un psalmo quoqƺ scriptum est.\nDixi confitebor aduersum me iniustitiaꝫ\nmeā domino: et tu remisisti impietatē pec¬\ncatī mei. Sanctus etiā euangelista ioan¬\nnes in epiftola prima dicit. Si ꝯfitemur\npeccata nostra: deus fidelis est et iustus\nvt remittat nobis peccata nostra: et emun¬\ndiabit nos ab onini iniquitate. At sanctꝰ\npresul augustinus ait. Cōfessio est salus\nanimarū: dissipatrix vicioꝛum: reftatura¬\ntrix virtutū: expugnatrix demonum: et cu¬\nmulatrix omniū bonorū. Os claudit in¬\nferni: et portas celestis aperit paradysi.\nCassiodorus quoqƺ virtutē cōmendans\nvere confessionis ita dicit. O beata con¬\nfessio que sempiternū tollit opprobrium:\nquoniā quicquid reatiū inuenerit penitet̄\nna: perpetuis seculis reddit absolutum.\nQuartū: ad veram penitentiā necessaria\nsatisfactio est: qua videlicet omnes causas\npeccatorū excidentes auferimus: et ꝓ his\nbuec oīmisumis perperam: sanctis operi¬\nqus dominū placamus. Dinc diuius pa¬\npa gregorius ait. Nequaꝗ satisfacimus\nsi ab iniquitate cessamus: nisi voluptates\nquoqƺ quas dileximus: oppositis ecōtra¬\nrio lamētis insequamur. Sanctiffimus\netiā papa leo in sermone dicit. Oratione\ndei propiciatio queritur: ieiunio concupi¬\nfcentia carnis extinguitur: elemosyns pec¬\ncatare dimuntur: simulqƺ per omnia dei\niniago in nobis renouatur. Est aūt con¬\nfessio delinquentis voluntaria accufatio\nex crubescentia et per claues ecclesie satis¬\nfactoria pro peccatis: cū obligatione per¬\npenitentiā ea que protulit caftigādi in se¬\nmetipso iussione sacerdotis. Oportet aūt\nconfessionem esse simplicē: humilem: pu¬\nram: fidelē: frequentem: nudā et apertam.\nDiscretam: voluntariā: propriam: verecū¬\ndam: integrā: secretam: lachrymis plenā\ndebitis temporibus factam: fortem et se¬\nipsum ex animo veraciter accusantē: qm̄\nhec oīma requirit vera penitet̄ia: que sic\npeccata deflet preterita: vt deinceps non\ncōmittat amplius plangenda.\nDe abstinence et ie¬\niunio mona chorū: Omelia .xv.\nMAgnum et neceffariū bo¬\nnuꝫ est monacho fratres\nchariffimi abstinētia cuꝫ\nieiunio: vt mente videli¬\ncer nō delinquat in con¬\ncupifcentia carnis et cogi¬\nrationibus malis: et corpoꝛe abstineat ab¬\nefcis et potibus lasciuiā animi generanti¬\nbus. Cito em̄ concupifcentia mētis in li¬\nbidinem accenditur: si corpus nimis ac¬\ncurate nutriatur. Ouius boni vtilitatem\nmaximā cōsiderantes olim sanctiffimi pa¬\ntres qui monachis viuendi precepta tra¬\ndiderunt: vna omnes sententia ieiuniorū\nnobis certam statuerē mensurā: sub cuiꝰ\nmoderamine tantam coꝛpus ciborū refe¬\nctionem sumeret: quantā natura require¬\nret: non quantā intemeries con cupifice¬\nret voluntatis. Sancta quoqƺ scriptura\nieiuniū nobis multipliciter cōmēdat: cui¬\nus totiens cū laude facit mentionē. Di¬\ncit em̄ dominus deus ꝑ os prophete sui\nIohelis. Cōuertimini ad me in toto eoꝛ¬\nde vestro in ieiuino planctu et fletu. In li¬\nbro quoqƺ Judith fic legit̉. Scitote qm̄\nexaudiet dn̄s precres vestras: si manētes\npermanfertitis in ieiunijs et oꝛationibꝰ in\ncōspectu dñi. In thobia fimiliter legimꝰ.\nBona est oratio cū ieiunio et elemosyna:\nmagis qͣ thesauros auri recondere: qm̄\nelemosyna a morte liberat: et ipfa est que\npurgat peccata. Dominus quoqƺ noster\niefus christus in sancto euāgelio dixit ad\ndiscipulos. Beati qui nunc efuntis: qm̄\nfaturabimini. Opmimū vero monachorū\nieiuniū est abstinere a cunctis que animā\npolluere possunt: hoc est ociofuʒ nō pro¬\n[unclear] f ij","segment":64,"source":{"mapping_precision":"exact","pages":[{"label":"73","number":73}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-65","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0065","latin":"De abstinentia et ieiunio monachorũ.\nferre sermonẽ: vanas inutiles seu turpes nullas admittere cogitationes:nihil cõ/ mittere quod dei nõ deceat seruũ: et nihil omittere quod ad iustitie petinet cõsuma mationẽ. Nisi em̃ mens a vicijs et pecca¬ tis ieiunauerit corporalis abstinentia ni hil ad anime proficiet saluteꝫ. Hinc dius presbyter Hieronymus ait. Abstinentia tua atqƺ ieiuniũ eo grata sunt quo cũ moribus sanctis offeruntur: vt q̃ in alijs sunt vmbracula vicioꝝ: in te fiãt ornamenta virtutũ. Naꝫ quid prodestat renuari corpus abstinentia: si animus intunescit superbia: aut quid virtutis ha¬ bet vinũ nõ bibere: et ira: luxuria: odio at¬ qƺ inuidia indebriari? Aut quid nobis con duccet ad eternã salutem fratres quod iuxta regulam diui patris nostri Benedicti carnes non comedimus: si carnis vicia non domamus? Dicit em̃ ter sanctus pa pa gregorius. Incassuꝫ corpus per absti nentiã alteritur: si inordinatis motibꝰ diuisa mens vicijs diffipatur. Unde benedicit scriptura. Sanctificate ieiunii. Ieiunium sanctificare: est adjunctis alijs bonis operibus: dignã deo carnis abstinentiam ostendere. Animero si abstinentia sola ciborũ hominem virtuosuꝫ efficeret non opus fuisset adiungere sanctificate: sed quia ieiuniũ ad sanctificationẽ anime solũ non sufficit: necessarium est vt virtutum ornatu omniũ decoretur. Naꝫ qui a cibis abstinent et mala pagunt demones imitantur: quibus et semper est ieiuniũ: et nunqƺ deest peccatũ. Acceptabile deo ieinuum est corpus per abstinentiam a cócupiscentia malorum restringere: et facta carnis per spiritum compunctionis pro chri amore inugiter mortificare. Sit mẽs ieiunantis in dei charitate feruida: sit cõscientia semper a vicijs munda: et placebunt altissimo seruorum humilium ieiunia. Sint monachis quotidiana ieiunia sicut canon sancti preceptoris Benedicti instituit: sint mũda corda sicut dñs iesus in sacro euangelio precepit: sit moderata refectio sacietate fugiens: quoniam sicut ex nimia saturitate corpus diuerfis et varijs morbıs corrumpitur: ita libidinis incompositus motus in eo cõcitatur. Hodicus nãqƺ acmoderatus cibus et corpori est medicina: et anime virtutis adminiculum. Dicit em̃ sanctus ioannes os aurem epifcopus. Nihil sic iocundũ est sicut cibus bene digestus atqƺ decoctus nihil saluteꝫ: nihil sic acum en operat̃ sensuum:nihil sic egritudinẽ fugat: sicut moderata refeftio. Sufficientia em̃ cum nutrimento moderata: sospitates simul pro¬ creat et voluptatẽ. Abundantia vero morbum facit: molestiasqƺ ingerit: et egritudes varias generat. Quod em̃ fames ni¬ mia facit: hoc etiam plenitudo immode¬ rata ciborum consueuit operari. Fames quidẽ in paucis diebus aufert hominem et liberat eum de hac vita penale: excessus vero ciborum: consumit et computrescere facit corpus humanum: et macerat egritudine diuturna: tandemqƺ morte crude¬ li consumit. Ut ergo mente viuatis et cor¬ pore sani fratres mei dilectissimi: hãc norman viuendi tenete quam vobis sanctipatres verbo prescripserunt et viuo premonstrarunt exemplo: vt omnem ciborũ potuumqƺ luxuriã fugientes: corpori tantum indugeatis: quantũ requirente natura bone vale tudi ni satis est. Aibus fa¬ mem sedet non corpus incitet ad libidi¬ nem potus extinguatur istim non mentem subuerat aut sensuꝫ: vestis arceat frigus non faciat in vanitatis amore mollescere animium. Demoizes semper estote fra¬ tres quod niam gula primos parentes nostros de regno paradysi et innocentie turpieter expulit: qui non auem: non piscem: non vitulum deuorauerunt aui porcum vt cibum estimaretis in culpa: sed viliissimũ pomuꝫ contra dei mandatũ presumpserunt: quo non escam sed appetitũ scia tis obnoxiu̾ esse vicio peccati. Sepè nanqƺ fieri põt vt aliquis homo lauciores ci¬ bos sine culpat sumat duʒ appetitũ regular: qui viliores nõ sine conscientie reatu percipit:cũ temperantie moduꝫ per ĩmoderantiã excedit. Unde nemꝰ vestruꝫ se avicio gule propterea existimet securuꝫ qꝛ nec lautą cibaria comedit nec delicata: cũ nõ cibꝰ sed appetitur? cibi habeat᷑ in culpa. Valde nanqƺ possibile est mãducante fabas et olera peccatũ reatus contrahere et aues in cibo sumẽte aliũ delicatissimas nõ peccare. Hinc quidã sanctorũ patruꝫ dicit. Quibuslibet escis repletus vẽter feminaria luxurie parit:nec preualet mens discretionũ gubernacula moderari: cibo¬ rũ pondere prefocata. Non em̃ sola cra¬ pula vini mentẽ indebriari consueuit: verũ etiã cunctarũ escatũ nimietas vacillans ẽcut cibus bene digestus at decoctus nihil salute: nihil sic acum en operate sensuum:nihil sic egritudine fugat: sicut mo derata refectio. Sufficientia em̄ cum nu trimento moderata: sospitates, simul pro creat et voluptatē. Abundantia vero mor bum facit:molestias ingerit:et egritudes varias generat.Quod em̄ fames ni mia facit:hoc etiam plenitudo inmode rata ciborum consuexit operari.Fames quidē in paucis diebus aufert hõminem et liberat eum de hac vitapenal: excessus vero ciborū potuumqƺ luxuriā fugientes:cōpori tantum indugēatis: quantū requirente natura bone vale tuidinifatis est.Aibus mem sedet non corpori incitet ad libidi nem potus extinguatur iͥtim non mentem subueiat aut fensuꝫ:vęstis arceat frigusnon faciat in vanitatī amore mollescereanimium.Demoizes semper eftote fra tres quod niam gula prĩmos parentes no stros de","segment":65,"source":{"mapping_precision":"approximate","pages":[{"label":"73","number":73}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-66","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0066","latin":"¶ Omelía. XV.\nac nutabũdã eã reddit om̃iqꝫ integritatis\nac puritatis contemplatione omnino despoliat. Propterea magna discretiõe opꝰ est: vt et corpori cibus duntaxat impẽdat ad vite sustentationẽ necessarius: et nullꝰ indulgẽtie fiat excessus. Hinc ait diuus papa gregorius. Magnus discretionis labor est exactori ciboruʒ corpori et aliqͥd impendere: et aliquid denegare: et nō dan do gulã restringere: et dando naturã enutrire. Per abstinenceũ quippe vicia extinguenda sunt nō caro: et per cibu corpus alendũ est non peccata. Sic ergo necessse est vt artẽ continentie monachus in victu teneat: quatenus nō carnẽ: sed vicia occidat. Sepe em̃ dũ in carne hostem ꝑsequimur: spiritũ deuotionis quẽ diligimus ꝑ ĩmoderatã abstinentiã seuere trucidamꝰ Sepius etiã dumarniniũ compatiẽtes quasi conciui parcimus: ad preliũ cõtra nos hostẽ enutrinus. Dominãte aut guile vicio: om̃e qđ homines fortiter egerunt perdunt: qꝛ dũ venter non restringitur simul onnes virtutes obauũtur. Nãad conflictũ spiritualis agonis nō assurgit: si nō intra nosinetipsos posit? hostis: gule videlicet appetitꝰ: per nos iuuante deoprius edomet̉: qm̃ nisi ea que nobis sunt viciniora superauerimus: inanitet ad caque sunt lõgins posita pugnaturi festina mus. Incassum nanqꝫ contra extraneos inimicos bellũ in campo geritur: si intravorbis menia ciuis insidians habeat᷑. De monũ insultus nunqͣꝫ vincimus: nisi glu iam prius in nobifmeripsis superemus. Remio se fratres inani persuasione seducat: vt inter fabas et olera credat non esse peccatũ: si animus nimia laxet voluptate percipiendi appetitũ. Nam vbicꝝ põt infumendo effercatus: dñi vltra nature normã extendit appetitus. Ecce carneʒ sine in monasterio siue extra nũqͣꝫ comedimꝰ: pisces hic in rure campestris rarissime videntur: nemo inter nos vnqͣꝫ lautiora vidit cibaria: delicata habere nec possumꝰ nec quidẽ debemꝰ esculenta. Cibaria aut nostra sunt ordeũ: auena: fabe: pisa et olera: lac qͦ caseus et oua. Ex his vite nostre quotidiana ꝓcipimus sustentacula: quotidiũ ne cõsurgat fastidiũ: sames incitat ap petitũ. Pisces extra tempus ieiunij qua dragefimalis nobis vsqꝫ adeo sunt rari: vt vix in mẽsc semel afferant ex na ho flumine atqꝫ minutissimi. Nullũ est in tota burffeldensium reformatione cenobiũ: minus in pisciũ necessitate prouisum Sed nunquid ꝓpterea nō possumus gule viciũ incidere: qm̃ lautiora cibaria non possessum inuenire? Animuero cũ nō ci bus in vicio sit sicut iam dictũ est sed appetitus: nō minus pisorũ aut fabarũ comestor in edendo põt delinquere: quã il le qui cibos lautissimos et exquisitos consueuit mauducare. Non facit nos inopia penitus a gula securos: qͣꝫuis causas iniuat in delicatioribus delinquendi. Ha bemus quidẽ victũ simplicẽ et rusticanuʒ quo vtcunqꝫ sustentet natura: hoc precor fratres mei curemus: ne in illo qđ nauseam delicatis generat: cõficientia nostra ꝑexcessum polluat᷑. Sumamus cũ pacientia et gratiarũ actione de eo quod dn̄s do nauit quantũ necessitas ipsa requirit: necputemus diaboli nobis nō posse nocereinsidias: qui primos in paradyso hominesnō lautio re cibo: sed modico et vili pomofuplantauit. Non em̃ in cibo viciũ est fʒin appetitu: cũ aut interdicta nobis cõcupiscimus: aut cõcessive aiude inhĩates aliter vtimur quã debemus. Femine plusdecet abstinencea qͣꝫ monachũ: qui cuʒ sitad christi militiã specialiter vocatus: nōconuenit eius professioni quibuslibet vacare delicijs. Paupertas nostra abstinentie nobis quandã necessitatẽ indicit: qꝛ tãto nos facilius ad temperantiã possumꝰrestrigere: quãto nos quo defluamus decliciarũ minus inuenire. Uertamus itaqꝫprecor grauamina egestatis in arma falutis: vt quo minus lautiioribus reficimurcibarijs: eo puritus in sanctitate animi ie iunemus. Facilius em̃ in paupertate serua᷑ temperantia, que indiuitijs quidẽ periclitar cicius. Qualis aut debeat esse ci bus monachoru: beatus manifestat hie ronyius dicens in epła quadã ad paulinũ. Sit vilis et vespertinꝰ tibi cibus: ho lera videlicet et legumina: interdũqꝫ pisciculos edere paucos: ꝓ sũmis ducas declicijs. Qui christũ desiderat: et illo celestipane vescitur: non querit magnopere qͣꝫde preciofisis cibis stercus cõficiat. Ama tor christi abstinenceĩ diligit: ieiuniũ vt vnii cũ anime corporifsqꝫ remediũ colit: sũmo cauet studio: ne cor eius graueť a crapula: nec plus sumit ciborũ: qͣꝫcõtenta pau cis expositulat natura. Donachus aut q̇ieiunium abijcit: qui nutriceʒ virtutũ absti f iij","segment":66,"source":{"mapping_precision":"exact","pages":[{"label":"74","number":74},{"label":"75","number":75}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-67","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0067","latin":"De abstinentia et ieiunio monachorũ.\nnentiã odit:qui cibos cũ auiditate ingur/ gitat: qui vinũ aut siceram et quicquid in ebriare potest ad facietatẽ potat: ipso mo nachi nomine indignus est: et chꝛisti non potest esse discipulus. Ue tempoꝺib no/ stris:in quibus iam clerici et monachi cõ plures virtutẽ abstinentie turpiter abiece rũt:et qui populo ꝗ̃ nō minus exemplo quam verbo iter salutis premonstrare de buerant: comesationibus ꝺediti:continu isque potationibus et voluptatibus: con/ tra oninem honestatem clericorum im/ mersi: eum in perditionem eterne mor/ cis precedere festinant. Dicit autem scri ptura. Inicium vite hominis: panis et aqua. At nunc monachi et claustrales no stri quicquid preciosius venditur: quic/ quid lautius inuenitur:sibi magnis sum ptibus comparant: suis ventribus in/ gurgitando sepeliunt: animam simul et corpus per intemerantiam corrum/ punt. Inter epulas ꝺe ieiunio ꝺisputant et cum inebrati fuerint temperantiam laudant. Ibi vnusquisque victoꝛem se gloriatur viciorum: cum a gula et ebrie tate iam fuerit superatus. Uidete inquit ꝺominus noster iesus chꝛistus in sancto euangelio secundum Lucam: ne grauen tur corda vestra in crapula. Non ꝺecet hominem ꝺeo ꝺicatum ad facietatem co/ medere vel bibere:nec licet monacho plꝰ quam natura exigit manducare. Sedet famem comestio: non inducat repletio/ nem: absint procul ructus quos epulo/ nibus consueuit generare sacietas: vo/ mitꝰ et indigeries nũq̃ inter monachos audiantur. Hagnogriscretionis mode/ ramine om̃es vt amur claustrales oport quatenus ita corpus nutriat̉ esculentis et poculis:vt spiritui subseruiens possit vi uere: nō aūt vt increassatiõ contra mentis imperiũ incipiat lasciuire. Procul semp absit sacietas: qm̃ nihil sic inflãmat cor/ pus et concitat membra genitalia sicut in digestus cibus et venter estuãs vino siue ceruisia. Dinc ꝺiuus Hieronymus mo/ nens eustochiũ ad virtutũ omniũ conseruatricẽ temperantiã:in quadã apl̓a dicit. Sponsa chꝛisti vinu fugiat pro veneno: qm̃ aduersus adolescentiã arma sunt vi/ nũ et ipsa iuuentꝰ:procliuior ad gulã. Nõ sic auaricia quatit adolescentiã:nec inflat superbia:neq ꝺelectat ambitio: sieut illa que nobis videntur concreta voluptatis\nvicia carnis. Facile alijs carebimus vi/ cijs si in timore ꝗ̃ domini vel mediocriter vigilemus. Hic autem hoster in/ tus est semper inclusus: quocunque per/ gimus:hunc nobiscum aduersariu por/ tamus. Uinum et adolescentia: duplex incendium voluptatis. Quid oleum flamme adjcimus : aut quare ardenti corpusculo fomenta ignea ministramus? Dultos caste ambulantes in medio iti/ nere pꝛostrauit ingluuies:et quos suis in stinctibus vincere ꝺiabolus nō potuit:in profundũ luxurie vini potatio nimia pro ie cit. Idcirco sanctiffimus vite nostre in/ stitutor benedictus instrumenta bonorũ enumerans operum: inter precipua repo suit corpus castigare: delicias amplecti/ icioniũ amare. Nemo em̄ chꝛistum in ve ritate sequitur: qui carnem suum ꝺelicate nutriens sine quotidiana abstinentia in monasterio conuersat̉. Abstinentia quip pe moderata ac ꝗ̃e placens multa in no bis bona operatur si vsq ad fine vite re ligiosa intentione fuerit continuata.Au get em̄ in primis meritum: et nutrit in no/ bis omnium genera virtutum. Que na fuit causa vt pꝛimis parentib postris omnipotens ꝗ̃eus esum pomi sub inter/ minatione mortis interdiceret: nisi vt eiꝰ meritoꝛũ causam per obedientie bonum ostenderet? Creauit em̄ testante scriptu/ ra ꝗ̃uos intellectus ab initio: angelicum videlicet et humanum:quibus ad fruitio nem eterne felicitatis per gratiam com/ municaret semetipsu. Quamuis tamen vtrue ex gratie sue ꝺono condidit: fieri perpetuo felices etiam ex merito eoꝛum pꝛoprio rectiffime ordinauitiquatinus in eiꝰ et miseratio locum : et conuerfio neces/ sarium ad salutem cõsequeretur meritu Angelicus vero intellectus statim bisa/ riam ꝺuisus est:cum alijs per elationem sua sponte coꝛruentibꝰ: alij suo per amo/ rem pꝛincipio humiles et subiecti adhefe runt. At illi quidem apostatantes a suo pꝛincipio:infelices recesserunt:isti autem proadhesionis merito sempiterna beati/ tudine sint ꝗ̃onati. Humanus vero in tellectus in carnem demissus est:qui mot persuadente ꝺiabolo mandatu ꝗ̃ei trans greditur:et de interdicto sibi cibo epula/ tur. Dinc totius humani generis perdi/ tio sequitur: quam auferre alius quam ꝗ̃ ei filius homo factus ex virgine pꝛono","segment":67,"source":{"mapping_precision":"exact","pages":[{"label":"76","number":76}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-68","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0068","latin":"Omelia. XV.\nbis potuit nemo. Quid enim damnavit prothoparentes nostros nisi mādati trās gressio: quoniam non fuit deo cura de ci bo sed de obedientia. Nam si abstinuisset homo sicut ei preceperat omnipotens de us: certe per banc obedientiam meruisset in sua innocens fruicione m etern feli citatis. Constat enim traditione scripturarum hominem sine merito liberi arbitrii non posse salvati: quoniam si gratia dei omnium operatur in omnibus: nemune tamet salvabit sine cooperatione proprie voluntatis: exceptis duntarit in trinitatis nomine baptizatis infantibus: et qui liberum habere nequeunt vsu rationis.\nNam sicut arbitrium librum nihil operatur ad salutem sine gratia salvatoris: sic dei gratia non salvabit adultum sine merito bone voluntatis: primus aut homo in paradys positus: mandatique dei per intemperantiam transgressus: meritum obedientie in bona voluntate non habuit: propterea miser et infelix proiectus fuit. Sed omnipotens dei miseratio col lapsum ex infirmitate: reformare ab eter nitare statuit: quem deceptum invidis sug gestione serpentis: porus quam propria malicia non ignorauit. Condonuit huc reatum passioni: et mortem ignemti filii sui in tempore nascentis de virgine: ut qui propria temeritate per mediatores obedientia reformaretur ad salutem. Imposibile nangue fuit perditum per inobedi entiam genus humanum ad misericordiam creatoris pervenire: nisi per obedientiam calis mediatores qui deus est et homo: in quo et virtus est potentie: et innocentia nature. Eramus enim cecii per ignorantiam: et muti per taciturnitare rem. Venie mediatores dei: hominum christus iesus: destinatus vt illuminaret om nem hominem venientem in hunc mund dum: dei mortalibus cognitionem tradivit: mortuusque pro perditis maximam causam amoris redemptoris consignavit. Intellectum eruduit per fidem qua de umi cognoscimus: affectum concitauit per passionem: quo ipsum super omnia merito diliganus. Iraque si dominum redemporem nostrum integra sinceri tate diligimus: dignum est plane vt cor pus nostrum pro eius amore castigemus? Conducet enim nobis abstinence nostra duplici ratione ad meritum: dum vi\nFo. XXXVI.\ndelicet sejunantes per obedientiam statuis patrum sanctificamus: et abstinentes per charitate dei: nos redemptori nostro qui nostri causa mortes sustinuit gratos exhibemus. Abstinence meritum auget: obedientiam commendat: sapientiam et eruditionem prestat: affectum pur gat: intellectum illuminat: victoriam contra demones tribuit: religioni perficit: veniam peccatorum impletat: motus car nis illicitos domat: orationibus efficaci am conciliat: exemplum virtutis proximo declarat. Abstinence mentem purificat: animam virtutibus ornat: infirmis corpusculum sanat. Qui diligit abstinentiam sapiens est: et qui iecium amando minatoz fortis. Deus sobia domicilium sapiente: qui autem sectatur conui via: in egestate animi morietur. Difficile est hominem cuader sapientem: qui vi can agit in delicis. Paucis contentatur natura: et in modicis vite sanitas conser vatur. Vultis nocuit diutius continuata vozacitas: et plures crapula quam gladio perierunt. Consuetudo enim naturam alterare videtur: et quanto diutius conualuerit: tanto iam foriter in quo libert negocio crid. Est apud Heluecios homo Nicolaus nomine cuius abstinentia totius germanie homines conuerrie in admirationem: et hodie sic ut audiuis sis in ore omnium cum sanctitas nimi lo nominatur. Is quondam ruricola in quodam Heluecio vico existens: mo re pagano cum inter quattuordecim ius dicere consueuit altercantibus villanis. Contigit eum quodam tempore senten tiam non posse reuocare sociorum quam putabat iniquam: metuensque salutis ani me sue periculum: relictis domo: vroze filius: et cunctis mundi negociis ac rebus solus in vicinum nemus pro dei secessie amore: in quo vitam solitarius agit. Et ecce annus hodie vicecinus ex quo soli tudinem ingressus cibum non sumpsite humanum. Omnibus notissima loquoz nec hominem in germania viuere puto: qui famam huius miraculi non audierie. At ne quis forsit in posterum simulatio ne deceptos nos credat: Heluecia nos vna cum presule Constanciensis ecclesie in testimonium citamus: qui mo res et vitaz eius curiosissime observuant.\nDe abstinentia et ieiunio monachorum.","segment":68,"source":{"mapping_precision":"exact","pages":[{"label":"77","number":77}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-69","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0069","latin":"Acutissimus ingenio vir est: qui cum litterarum penitus ignarus: in qua[unclear] alter heremita quondam Antonius sensum optime callet scripturam. Vidimus que disertissime cu quodam disputavit magistro de sacramento altaris: que satis mirari non poterit qui celestia p contemplationis studii minime gustavit. Decido ita introducerim fratres quo intelligatis nihil esse tam difficile: quod consuetudo multo tempore continuata non efficat leue. Sanctus iste homo sic ut ipse confiteat non subito ad huius abstinentie celsitudinem perveniret: sed cum tempore successione et gradus paulatim vi delicit sibi de cibo subtrahens modicum quousque tantum abstinere potuit per totum. Abstinuit enim sic ut diximus ab omni corruptibili cibo iac in annu ferme vicefemina. Huius viri exemplo fratres mei unusquisque vel truiz discant sibi quotidiem aliud de cibo et potu p dei amore subtrahere: et sicue facit corpus suo non quantu potest sed quantu satis est ad naturae sustentationem ministrare. Paucis enim minimis boecio testante natura cotentia est: cuis faciatur si superfluis tempus vigere alimentis: aut inlocundu fieri quod infuderis: aut nocuiu. Dultas egritudines: multa fercula pariunt: et ventris ingluvies mentem bebet et vitam cruciat. Dicit enim vir sapiens. Dulcis est somnus operanti sine paru si ne multu comedat: saturitas aut dimitis non finit ei dormire. Sine sacietae implendus est venere: et sine fastidio de mensa surgendu: vt videlicet edam? no quantu postulante natura debemus. Douachis autem maxime viranda est ciborum varietas: nam qui esculentis varii vitur: plus et natura exigit ingere stomacho temptans no sine gule vicio epulatur. Vires in corporis nostri moderato et simplici sunt cibo reficiendem non aut varii aut multis turpi piter opprimende: quia non corpus propter elcam sed esca propter corpus creata est. Quod in variis corporis morbos affert ciborum varietas antiquorum te peratia probamus: quos univmnis esculentorum simplicitas: in hac vita diutissime conservauit. Sanctissimus autem in statuor noster principum monachorum omnium modestissimus hierophantes Benedictus canonem nobis prescriptum summa discretionis decoratun: in quo mensu","segment":69,"source":{"mapping_precision":"exact","pages":[{"label":"78","number":78}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-70","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0070","latin":"Omelia. XV.\nque ita corpus attenuent vt mentē in su¬\nperbiam non eleuent: ne humilitatis exer\ncitiū: materia fiat viciorū. Ieiuniuꝫ ociū\ndetestatur: verbositatem nō amat: secre¬\ntum diligit: oꝛationibus et lachrymis in¬\ntendit. Ieiuniū sancto testante Ambro¬\nsio mors culpe est: excidiū delictoꝝ: reme¬\ndiū salutis: radix gratie: fundamentū ca¬\nstitatis. Hoc gradu iustus ad deuꝫ moy¬\nses peruenit: hoc munere helias in celuꝫ\npriuisqͣꝫ moreretur curru ascēdit. Qui spi¬\nritu ambulant ieiuniū diligunt: et qui ca¬\nstitatē profitentur affluentiam necessario\nfugiunt deliciarū. Fames em̄ amica vir¬\nginitari est: nimica lasciuie. Saturitas\nvero prodit castitatē: et nutrit lasciuīa. Ar¬\ndentes em̄ diaboli sagittas ieiuniū extin¬\ngui: orationis instantia repremir: et vigi¬\ngilarū in christi amore continuatio: om̄es\ndeemonū infidias repellit. Dinc sanctus\nleo papa in quodā sermone dicit. Quid\npōt esse ieiunio efficacius? cuius obserua¬\ntia appropinquamus deo: et resistētes di¬\nabolo vicia blāda superam. Semper\nem̄ virtuti cibus ieiuniū fuit: et abstinen¬\ntia sancte castitatis alimentū. De abstinē¬\ntia quippe cogitationes caste procedunt:\nrationabiles generat volūtates: pudica\nquoqꝫ consilia: et per voluntarias afflicti¬\nones: caro concupiscentijs morit̉: virtuti¬\nbus spiritus innouatur. Ieiunem igitur\nieiuniū fratres mei virtutis amore pro¬\npter eū qui mortem pro nobis subire nō\nabnuit et abstineamus nō solū ab illicitis\nsed etiā quantū fieri potest a concessis: vt\nqui contra mandata salutis in multis of¬\nfendimꝰ: in recompensam satisfactionis\nab omni nos deinceps voluptate restrin¬\ngamus. Ieiunemꝰ ꝙ oīm peccato: nullum\nsumam malicie cibū: nullas epu¬\nlas voluptatis deuoremꝰ: nec vino lu¬\nxurie indebriemꝰ. Ieiunemꝰ a prauita¬\nribus cunctis: abstineamus a malis ope¬\nribus: verba inutilia: yana: ociosa: scurri¬\nlia: et perniciosa non loquamur: et a noci¬\nuis peruersiqꝫ cogitationibus que sepa¬\nrant a deo semper caueamus. In oratio¬\nnibus dei semper studiosissime vigilemꝰ\nscientes illū nobis vbiqꝫ presen tissimum\nquē precibus inuocamus. Semꝑ in ore\nnostro fit laus eius: et cū laudare magnifi¬\ncentiā eius sermone nō possumus: amo¬\nris castissimi desiderijs ip̄m in corde ado¬\nremus. Aunc em̄ grata sunt illi nostra ie¬\niunia: cū sanctis fuerint operibus et cōti¬\nnuis oꝛationibꝰ adorata. Oꝛatio em̄ iu¬\nsti sacra testante scriptura penetrat celos\nque tanto fit efficacioꝛ: quanto charitate\naeieiunio decorata iuenitur. Iungamꝰ\nei veluti alas binas ieiuniū et charitateꝫ:\net impetrabit nobis a domīo quicquid ad\nsalutem conducibile petierimus.\n¶ De Quadragesimali\nieiunio monachoru: Omelia xvi.\nCuiꝰ largiente dn̄o nostro īe¬\nsu christo fratres charissimī\nquadragęsimale ieiuniū in¬\nchoauimus: ratio expostu¬\nlat vt de illius obseruatione\naliquid breuiter dicamus. Quāuis enim\nplura sanctorū patrum scripta de hac sa¬\ncrosancta exercitatione ieiuniorū habea¬\ntis: quia tn̄ experiot in vobis sermones\nmeos nō penitus infructuosos: libenter\nedificationi vestre impartioꝛ quod large¬\nrus est dn̄s. Habet nanqꝫ beato testante\nhieronymo viue vocis actus latētē quā¬\ndam intus operationē quaꝫ greco sermo¬\nne ornatius energiam nuncupauit et oꝛa¬\ntio p̄ceptoris ore prolata fortioꝛ est ad ꝑ¬\nfuadendum. Ego aūt solo nomine pasto¬\nris in medio vestri segregatus confrīteor\nme iuuenem indoctuꝫ et necessaria pro re¬\ngimine animaruꝫ experientia simul ac di¬\nscretione carentem: quo fit vt loquar cuꝫ\nrubore quodaꝫ et verecundia iuuenis in¬\nter senes: ignarus inter doctos: discipu¬\nlus inter magistros. Unde precor nemo\nvestrū simplicitatē sermonis mei cōtem¬\nnat: nemo loquentē me grauiter ferat: qm̄\net si ad dicendū non sum idoneus: tamen\nratione cōmissi pastoralis cure officij ad¬\nmonendū vos coram deo me fateor obli¬\ngatū. Charitas mihi vīa loquendi p̄bet\naudaciā: et quanto vos prōptioꝛes ad au¬\ndiendū ostenditis: tanto me amplius vt\nloquar prouocatis. Nec erit labor mihi\ngrauis quantūlibet magnꝰ videat̉: quo\nsalus animarū vestraꝝ perficit̉. Vos me\noꝛouibꝰ adiuuate: vt dn̄s iesus ī ore meo\nloquat̉: ꝯcedatqꝫ pusillo vires ingenio ꝓ¬\nferēdi ad mediū: quicqͥd in vobis ꝓduce¬\nre pōt sctī feruoꝛis incremētū. Nā quātū\ncupio ꝓdesse charitati vestre sermonibꝰ\nmeis nequeo: ꝓpterea quod cure rei secu¬\nlaris nimiū cōpellor occupari. Uū festi¬","segment":70,"source":{"mapping_precision":"exact","pages":[{"label":"79","number":79}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-71","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0071","latin":"¶ De quadragesimali ieiunio monachorū.\nsolum diebus et in ea parte noctis quam post laudes nocturnas ducere soleo in/ sonnem vobis exhortandis inseruios: in scedulis cōcipiens que mihi dicenda oc curunt. Itaqꝫ hodiernam collocutionē de regula sanctissimi patris nostri Bene dicti ītroducere volui: qui de quadrage/ sinali obseruatione sic dicit. Licet omni tempore vita monachi quadragesime de beat obseruationem habere: tamen quia paucorum est ista virtus ideo suademus istis diebus quadragesine omni purita te vitam suam custodire: omnesqꝫ pariter sordes et negligentias aliorum temporuʒ his diebus sanctis diluere. Quod tūc di gne fit: si ab oṁibus vitijs temperemus orationi cordis operam demus. Si pauco/ rum est ista virtus vt omni tempore vitā obseruantie agant quadragesimalis: ma nifeste iam constat paucos in religione vi uere monachos ad euangelij puritatem: cum teneantur omnes qui christi profitē tur militiam ad perfectionis apicem co natum suum dirigere. Monachus enim iuxta nominis sui interpretationem soli/ tarius: in cenobio tūc recte vivere ad euā gelium et regulaʒ quam professus est cre ditur: cum seculi rebus atqꝫ honoribus ꝓ dei amore contentpris: in omni puritate cordis coram deo et hominibus conuer satur: in opere strennuuus: in cogitatione mundus: in sermone parcus atqꝫ pacifi cus. Hec est vita monachi quadragesi malē in omni tempore habens obseruan tiam: corpus pro dei amore castigare per abstinentiam: et mentem alere per inter nam compunctioneʒ. Recte viuit qui iu ste viuit: qui deum diligit super omnia: qͥ summo studio: summaqꝫ diligentia ver bis et factis illius obseruat mandata. Il le enim christi verus est monachus: qui christum totis viribus imitatur. Si aūt volueris imitari christū o monache: que sum dicturus diligētissime obserua. Iu ge mundū et oṁia solatia carnis: vt vere solitarius esse merearis. Cogitatiōes va nas: inutiles: turpes: atqꝫ nociuas: nun/ quam in corde tuo morari permittas: sed cogita semper aliquid boni: et dominice passionis memoria de animo tuo nunq̄ʒ recedat: quo minus pendentem in cruce dominum quotidie cuʒ gratiarum actio ne speculeris. Deuʒ tibi presentem vbiqꝫ cōsidera: qui videt nouit et intelligit quic quid vel cogitaueris vl̓ operatus fueris quoniam nihil est illi occultū. Cor mun dum custodi ab omni inquinamento pec cati: et purā habeto conscientiam sen/per in vero christi amore feruentem. Nulluʒ tibi ociosum auolet tempus: sed in bonis operibꝰ semper mueniat te cogitatio im/ plicatuʒ. Somno ne torpeas multo: et ab omni teporis accidia procul te facias ali enum. Ciborum et potus temperantiam capesce: et quanto licet parcius viuło: vt corpus moderate sustentatū spiritu isemi per ī humilitate subseruiat: et minime cō/ tra rationis imperiū confurgat. Dox vt senseris inte aliquem oriri torporem: ad amarissime passionis domini nostri iesu christi memoria confugito: et quicquid ac cidia depellere velocius potest: in mentē reducito. Horas rumpito precor oṁes: quoniā torpor mentis subito crescit dissimulatus et accidia que nouo feruore mẽ/ tis nō statim extinguīt: in graue anime ꝑ/ niciem confestim roboratur. Omniū em̄ malorū in monacho est pessimum: si per torporē et accidiam locuʒ in corde suo pre stiterit seminario viciorū. Et vobis o mo nachi non solum quotidie: sed omnibora atque momento contra hanc bestain vi gilanduʒ est: quoiam admīssa in cor nū quam sola ingreditur: sed eam tota con geries et scaturigo omniꝰ vicioꝛum co mitatuit. Non est perniciosior pestis mo nachi quam torpor accidie: per queʒ omnis feruior deuotionis extinguitur: et pro fideli obsequio intermisso ignauia et ocio mens in foueam desperationis agitata precipitatur. A sanctitatis proposito ve/ lociter deficit: quisquis morā accidie per mittit. Quo contra Salomon te admo net in libro prouerbiorum dicens. Uade ad formicam opiger et considera vias ei/ us: et disce sapientiam. Que cum non ha beat ducem: nec preceptorem: nec princi pem: parat in estate cibū suu̇: et cōgregat in messe qd̓ comedat. Et iterū dicit. Desi deria occidunt pigrū: qꝛ noluerūt quicqͣꝫ manus eius laborare. Nihil sanctitaris proposituʒ profecssis deterius estocio: qr non solum nihil boni accumulat: sed etiā consumit et dissipat omnia prius accumu lata. Nā sancte deuotionis feruor ꝓcessiu gaudet ac profescit: cessatione vero torpe/ scit et paulatim ne dicaz subito euanescit,","segment":71,"source":{"mapping_precision":"exact","pages":[{"label":"80","number":80}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-72","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0072","latin":"Omelia. XVI. Radix enim desperationis est ignauia: et omnium mater ac nutrix viciorum.\nNanimꝭ cur vestimentũ tineam et generat et nutrit:ita perniciosissima pestis accidia et parit et fouet desperationem. Hemmez hec bestia plus vexare cõsueuit:quã mo/ nachos: et eos precipue qui vitam ducũt in solitudine abstractam.Cauendũ ergo summopere vobis esto monachi:ab hoc hoste salutis animarum:et non fugiendo sed resistendo fortiter dimicandum:sedu loqʒ cogitandum:quia torporez ignauia nemo sanctitatis honorez consecutus est neqʒ aliquis regnum eterne felicitatis si nemagno et continuo labore promeruit:\nQuotidianis igitur ac recentibus virtu/rum semper incrementis instauranda mẽs est:et viuendi hoc periculosuʒ iter non de transfacto: sed potius de reliquo metendum. Nemo securitatez sibi promittat in hac vita: que tota temptatio nominatur:tot peculis plena:quot sunt affectiones in anĩa: sed caueat vnusquisqʒ vt qui po/ tuit fieri ex deteriorꝰ melior:nō fiat ex meliore deterior. Et his sanctis maxime debus curemus omnes quantũ possumꝰ fieri meliores:adijcientes nobis consilio diui preceptoris nostri aliquid ad solituʒ pensum setuitutis nostre:orationes vide licet peculiares:ciborum et potus abstinẽtiam:vt vnusquisque super mensuram si bi indictam aliquid propria voluntate cũ gaudio sancti spiritus offerat deo: idest subtrahat corpori suo:de cibo de potu de somno de loquacitate:de securitate:et cũ spiritualis desiderij gaudio sacrum pa/scha expectet. Parum enim religiosus alijs temporibus esse monachus conuin citur:qui sanctis diebus istis non religiofessor et indei amore feruentior deuotior/ que inuenitur.Hinc diuus papa Gregorius ait in quadam omelia.Quadrage/sima summa obseruatione est obseruan/da: vt ieiunium in ea propter dies domini nicos qui de abstinence subtracti sunt:nisi quem infirmitas impedierit:nullatenꝰ soluatur:quia ipsi dies decime sunt anni quas offeree domino imbemur.Sanctꝰ quoque Ambrosius dicit.Ille quadragesima facit:qui ieiundõ et vigilando ascendit ad pascha.Nam sicut reliquo rempore anni ieiunare premium est:ita in quadragesima non ieiunare peccatuʒ.\nIlla enim voluntaria sunt ieiunia: et ista necessaria:illa de arbitrio veniunt:ista vero delege.Ad illa inuitamur:ad ista compellimur.Et ergo qui constitutum numerũ vna die manducando preterit:non vt violator vnius diei accusat̃: sed vt trãs greffor totius quadragesime arguitur.Refrenanda sunt his sacris diebus onu/nia desideria carnis:càstigandum est per abstinentiã corpus:vt si forsan alijs tem/poribus minus temperate viximus:hoc quadragesimali iejunio vtcunque recom pensemus.Sequamur ergo monita san ctissimi patris nostri Benedicti fratres charissimi:et quanta possimum nos sedulitate in sanctis operibꝰ exercitemus:sub trabentes corpori nostro aliquid pro dei amore de cibo et potu quotidie:quatenus veros nos dei seruos cõprobemus.Con sequenter autem sancius institutor no/ster subiungit dicens.Hoc ipsum tñ qđ vnusquisque offert:abbati suo suggerat:et cum eius fiat oratione et volũtate:quia quod sine permisiōe patris spiritualis fit:presumptioni deputabitur et vane glo/rie:non mercedi.Ergo cuʒ voluntate ab batis:omnia sunt agenda.Aperta sunt verba sancti legistratoris nostrifratres:ne quis ad ignorantie velamen posset habe/re recursum.Nam si omnia cum volunte/tate abbatis agenda sunt:ergo sine permissione eius nihil omnino est facienda Enimvero quanto bonuʒ opus a pluribus decoratur virtutibus:tanto maioris apud deum esse merit non erit dubitandum.Aum igitur monachus de licentia et benedictione sui abbatis corpo ri suo aliquid ciborum aut potus pro dei amore subtrahit:non solum de abstinentia ipsa mercedem promissam a domino recepturus est satietatis eterne:sed etiam pro humilitate regnum:et pro sancte obedientie merito sanctorum omnium in celo consequetur sine fine consortiuʒ.Do/nachus enim qui caput suum monasti/cis institutionibus semel professus sub/didit:voluntatem suam christo in manibus abbatis resignauit:quam si arbitrio deiniceps iterum suo vsurpauerit:christustuʒ iam turpiter abnegauit.Quid enim aliud est monachus vsurpator volunta/ tis proprietati nisi rei professor iniustus aliena?Sit ergo monachus abbati suo humilieter subiectus pro christi amore sem/per in omnibus:nihil omnino presumas","segment":72,"source":{"mapping_precision":"exact","pages":[{"label":"81","number":81}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-73","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0073","latin":"De quadragesimali ieiunio monachorũ.\nagere contra eius imperiuꝫ: nihil obmit/ tat vel negligat quod libi ab eo fuerit in/ iunctum. Caueat sūmopere ne pastoꝛem suū inquieta conuersatione aut contristet aut perturbet:nec aduersus eū murmu retinecilli detrabat:nec malum quodeū/ ꝙ in eum dicar. Reuereatur cum potius syncero affectu charitatis tanquā christi vicariū:et non contristet animū eius aut verbis aut factis importunis siue incom positis. Subueniat auteꝫ quantū potest eius laboribus: et continuis apud deum pro eo precibus intercedat. Ualde pec cant in deum monachi: qui suis importuni detracriōibus ac reprobis moribus abbatem suum contristare non verentur. Quisquis ergo monachus cupit esse bonus: quisq̇s in domino vere vult esse de uotus: abbatem suum vt vicariū in mo nasterio iesu christi pura dilectione semp et vbiqꝫ veneretur: mandatis eius in om̄ibus humiliter obediat: et ah eius directione nullatenus recedat. Abbas vero semonachis suis dignum in omnibus stu/ deat exhibere pastoꝛē: qui oues christri sibi cōmissas verbo pascat simul et exemplum in oīm mansuetudine charitatis. Nō conturbet fratres sme iusta et rationabili necessitate: non fit contemptor sancte cō munitatis: dispensatoꝛē se rerū monaste rij agnoscat non dominuꝫ. Nō sit derisor subditorum suoꝛū: non turbulentus: nō importunus: uō tyrannus: fed amator eo rum syncerus: sermone placidus: moribꝰ lenis et integer: conuersatione sanctus: cō scientia mūdus: mente in deū semper de/ uotus. Curam gerat animarū sibi cōnis sarum omnitempore sollicitaꝫ: et nihil eo rum negligat que ad salutem eis viden tur posse conducere. Non se propterea in altum extollat quoniam rector alioꝛū po situs est: fed meminerit sibi tanto metue̓ dum amplius: quanto ad reddendaꝫ pro omnibus rationem intremendo iudicio dei certissime est obligatus. Superbos rebelles et contumaces quasi dominiꝰ cor rigat: humiles: obedientes et dirigibiles vt pater mansuetissimus benigne foueat et vnicuiqꝫ sine personarū acceptione ius suū sapienter distribuat. Matrē se ac nutricem monachorum semper existimet et ideo quos mansuetudine potest ad meliora reducere: importunis verbis et duris inuectionibus non debet exacebare. In/ firmorum semper curaꝫ gerat sollicitam et ita prouideat omnibus: vt iustam non habeant causam murmurandi. In suis discat infirmitatibus: quemadindū opor teat cum subditis misererī. Bonus enim pastoꝛ animarū esse non ꝑotest: qui neces sitatibus infirmantiū subditorum ex ani mo compati dedignatur. Ille vero bonꝰ inter monachos abbas fieri potest: qui se personis infirmantiū ita nouit compara re: vt quotiēs aliquid frater ab eo postu lat: persone formam in se postulantis as sumens in corde suo dicat. Quid mihi fie ri vellem in hoc negocio secundū rectuꝫ iudicium rationis: si essem in persona po/ stulantis? Animuero si abbas imagine/ ritur se subditum: nullum a se dimittet abi/ re contristatū. Diximus iam fratres qua les vos deceat esse pro dei amore ad nos vt monachi existentes boni: domino iesu in veritate placeatis. Audistis nihilomi nus qualem ego me vobis debeam exhi bere pastoꝛē: quod vtrū faciam necne: vos ipsi melius quam ipse iudīcabitis. Arustra enim ieiunabimus et nullū qua dragesimalis obseruantie fructuni intue niemus: nisi omnes in vera charitate fra terna: cū puritate coꝛdis in dei amore ꝑ manserimus. Quid nam prodest ad cetera salutem per abstinentiam et ieiuniū affligere corpus: et in vera charitate eccle siastice vnionis coram deo nō esse concor des? Aut quid cōducet a cibis abstinere lautoribus: et conscientiam fedare opeti bus siue cogitationibus malis? Utenim deo sint grata que inc̄oauimus ieiunia necessarium est vt sint non solum aliena et remota a victijs atqꝫ peccatis: sed etiam virtutū plenitudine omniū decorata. Dicit enim sacer Ambrosius. Quid prodest ieiunare vsceribus: et luxuriari venatio/ nibus: abstinere a cibi s: errare pecca/ tis? An putatis illū ieiunare fratres: qui primo diluculo non ad ecclēsiam vigilat: non beatorū martyruꝫ sancta loca requirit: sed mane surgens cōgregat seruulos: disponit retia: producit canes: saltus sil uasqꝫ perlustrat: seruos inquam secū protrabit fortassis magis ad ecclesiaꝫ festinā tes. Voluptatibus suis peccata accumul lat aliena: nefciens reum se futurum tam de suo delicto quam de perditione seruo/ rum. Et sanctus leo papa. Nō in sola ab stinentia cibi stat nostri suum a ieiuniij","segment":73,"source":{"mapping_precision":"exact","pages":[{"label":"82","number":82}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-74","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0074","latin":"Dmela XVI.\nHaut enim fructuose corpori esca subtrahitur:nisi mens ab omni iniquitate reuocetar.Diuꝰ quoqƺ hieronymꝰ ait.Quid prodest corpus tenuari abstinentia.si ani mus intumescit superbia? Quid virtutis habet vinum non bibere. et ira.odio ceteriqƺ anime venenosis inebrari pociulis?\nNemo igitur vestrum de sola sibi ciborũabstinentia promittat sanctitate quoniāquiciquid ad veram penitentiam requirit̃etiam ieiunio necessarium iudicatur.Aōtritis enim pro peccatis in vero emenda/ tionis proposito ieiunia ad salutem proficiunt:qui bonis et sanctis operibus ferui deinsistunt.Vnde ieiunantibus acibo etpotua cunctis etiam abstinendum est vitię:quatenus mens virtutum ornata decore.i christi amore dulciter ferueat:etabitime conuersationis profectu minime tepescat.Abstinentie namqƺ virtus nullasi charitatis non fuerit operibus decorata.Idcirco meum audio monache consiliuum:si vis ieiiuniuz facere coram deo fructuosum.In primis expurga conscientiãtuam ab omni macula peccati:vt nulla intẻmanciat concupiscentia mali:vt mẽsin exercicio fiat diuini amoris feruida:etĩ cunctis virtutib laudabiliter exornataPer contritionis et confessionis remediũpeccata dilue preterita:et orationibus in/standocum lachrymis mentem contraomnes temptationes inde dei adiutorio cõfirma.Ad ꝯcum quantum potes inamo ris exercitio esto feruidus:ad tepipsum inconscientia pura bene tranquillus:ad cõfratrem tuum in vera charitate ordinatusIn humilitate semper est precipuus:cōstantia et obedientia firmus:castitatem piꝰactione passionis domini et saluatoris no/stri ieisu christi diligenter exercita menteztuaʒ:ita vt nulla preterea dies:in qua vitam et mortem eius cum gratiarum actione ad minus semel nõ pęcurreris meditatãdo cum lachrymis.Rudis enim et nimiũindeuetus ne dicam ingratus est christianus:qui ita vel rebus temporalibus immergitur.vel carnis voluptatibus occupatur:vt redemptoris sui amarissime passionis quotidie non semel ad minus gra\nFo.XXXIX.\nDias agendo recordetur.Monachus autem qui beneficiorum domini nostri iesuchristi obliuiscitur:qui passionisei us nõsemel quotidie cum gratiarum actionereminiscitur:qui nõ omni die in lege domini euangelica meditatur:ingratissimusmerito omniũ hominũ cẽset̃.Nihil este ēilla oratione potentius:que deo patri of/fortur in vnione ac virtute dominice pas/sionis.Iuste nimium damandus ille ẽspiritus:qui preciosissimo christi sangui/ne redemptus.a carnis sue voluptatibuseducitur:vt tantoruz erga se beneficioruʒdei non recordetur.Nulla enĩ causafuitvt dei filiꝰ homo fieret:nisi quia nos pec/catores voluit iustificare:pro nobis natꝰin mundo:pro nobis passus in mundūsed peccata.Dignũ est igitur fratres meivt tota deuotione hoc ieiiunium quadragesimale sacratissime passioni eius dicitum celebremus:qui tanta pro nostra falute facere prior est dignatus:qui vt nosde interitu mortis eriperet:semetipsum ꝓnobis dare in morte nõ dubitauit.Agamus christi amore quicquid bonipossimus:perferamus intuitu passionis eiuset mortis omne quod nobis aduersitatisin hoc mundo acciderit:quoniam dominusiesus qui pati pro nobis ex charitatevoluit:vt eum toto corde diligamus vera citer se dignissimum ostẽdit.Nam si pectatorem te frater agnoscis:sua te christusmorte saluauit.In cruce quo modo decetcontemplare pendentem:et ab omni morsu peccati sanaberis.Mihil ēĩ in hoc mũdo reperitur efficatius ad curanda conscientie vulnera:nihil potentius ad purgandam aciem pauide mentio:quam sedula vulnerum christi meditatio.Fusns enimpreciosissimus sanguis domini:fufficiēsfactus est medicina peccati.Dine sancrꝰdicit presul augustinus.Fratres vt vulerati a peccato sanemur:christum crucifixum intueamur.Quomodo enim qui ītuebantur serpentem eneuʒ inde deserto.nõperibant mo:sibus serpentum.sic qui fi/8","segment":74,"source":{"mapping_precision":"exact","pages":[{"label":"83","number":83}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-75","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0075","latin":"De quadragesimali ieiunio monachorũ.\nde et deuotione intuentur mortẽ iesu christi: sanãtur a morsibus peccatorũ. Si au/tem iustificatum te confidis a peccato: eo magis atqꝫ feruētius tibi christus incruce pendens intuendus est: sine cuius merito passionis nemo viuit iustus in terra. Nam extra fidem christi non est iustitia.et quantumlibet homo viuat religiose. si non credit in dominum nostrum iesũ christum. eternam nullatenus consequetur salutem: sed ira dei manet super eum: et necessario peribit in etenum. Hors christi ĩanuam salutis aperuit: per quam nemo alius potest ingredi: nisi qui in christum fideliter credit. Propterea enĩʒ christus damnationi se mortis humiliter subdidit vt credentes a iugo damnationis perpetue liberaret. O charitas infinito: pie/ tas sine mensura: quis credentiũ in te maiestas eterna: non miretur tam stupenda nobis indulta beneficia. Passio enim tua domine iesu nostre salutis est precium: vl timumqꝫ peccatorum refugium: infirma rũ mentium singulare remedium: fõs origo et finis omnium bonorum. Recolamꝰ nũc igitur fratres charissimi et sedulo ad memoriam reuocemus dominice passionis amaritudineʒ: vt quia necessario pecatores nos esse recognoscimus: iustifica ri tandem per meritum ipsius saluatoris nostri valeamus. Meditatio enim domini nice passionis precellit omnia huius mũ di exercitia: si cum deuotionis intime feruore diutius fuerit continuata. Mens il la monachi que studio diuini amoris suc censa: passionis domini nostri iesu christi memoriam habere cum lachrymis quotidie ad horam saltem modicam consueuit demonum suggẽtionibus non facile patescit. Aor etenĩ illud quod amor iesu possidet: omnibus cogitatiōibus malis semper inaccessibile et clausum manet. Felix nimirum ille monachus et nunquaʒ pretér honorem nominandus: qui in doctrina et passione domini nostri iesũ christi cũ amoris studio meditatur die ac nocte: qđ saluatoris sui nunquam obliuiscitur: qui siue comedat siue bibat, siue alud quid faciat. semper dominum iesum in cruce pendenteʒ oculis mentalibus intuetur. Nul le versantur in eius corde perniciose cotationes: verbum ex ore eius malum vel ociosum non procedit: nihil quam crucifixum pro nobis iesum cogitat: et quicq̇d loquitur iesum vel iustitiam sonat. Dox vt imaginem depictam iesu viderit crucifixi: in lachrymas resoluitur: et pre nimio mentis desiderio quasi stupidus effectus amaritudine dulcissima repletur. Nulas vite prefẽtis consolationes potest admittere: quia cum ꝺominum suuʒ in celo residere cogitar: suam in terra prolongatum exilium plorat. Nihil in hoc mundo pretẽr iesum diligit: nihil aliud quam crucifixum querit: diuitie si assint coꝛ suuʒ penitus dedignatur apponere: si autem de/ fuerint: eas minime querit inuenire. Auz enim se pauperis iesu agnoscat esse dilectipuluum: optime intelligit huius mũdi diuitias magnum christiane perfectionis esse impedimentum. Uictum habens te/nuem et vilem corporis amictum cuʒ suo domino contentus est: qui pauꝑer factus pro nobis beatos iustitiam predixit esuri entes. Felix inquam ille monachus: qui dicere veraciter cum sancto martyre christi theophoro potest. Amor meus crucifixus est: et ideo cor meum nullam huius mundi recipit consolationē. Et illud christophili pauli. Dibi mundus crucifixꝰ est: et ego mundo. Nunc ergo fratres meis charissimi audite ꝯsiliiũ meũ: et ꝑ iugẽ dominice passionis memoriam inchoatum sanctificate ieiunium. Dico enim vobis quod inter omnia exercitia monachoruʒ nullum potest esse sanctius: nullũ deo acceptabilius: nullum vobis salubrius: quā illud quod in meditatione passiouis do/mini nostri iesu christi quotidiana sedulitate cum interni amoris compunctione practicatur. Hoc enim salutaris passionis exercitiũ. subito de peccatore facit penitentem: de tepido et arido mirabilibus comptione deuotũ: de impio iustũ. Mul tidinem peccatorum operit: vires spiritui contra demones tribuit: lutijs cũctis dat terminuʒ: et sanctis anime virtutibus validum confert incrementum. Dominice passionis deuote continuata memoria conscientiam meditantis purificat: intellectum in omni cognitione veritatis illuminat: affectum in dei amore suauiter inflammat. Passionis christi deuota medi tatio facit omnia huius mundi oblectamenta contemnere: et nulla quãtumlibet dura vel contraria formidare. Libidineʒ exterminat: luxuriam tam mentis quam corporis edomat: inuidiam fugat: gula/ꝺoꝛꝫ ꝑ meꝰ ꝺe uelꝰ ꝓpꝛie ꝺeꝫ ꝙ mihi ꝗꝫ ꝗ ꝙ ꝙ ꝙ igitur ꝙ ꝕꝫ ꝕꝫ Ꝕꝫ Ꝕꝫ qͥ ꝕꝫ Ꝏꝫ Ꝑ ꝟ Ꝟ Ꝗ Ꝗ Ꝡ ꝣ ꝣ ꝡ Ꝣ ꝣ ꝩ ꝣ ꝧ ꝣ Ꝩ ꝣ Ꝭ ꝣ Ꝯ ꝣ ꝯ ꝣ ꝱ ꝣ ꝲ ꝣ ꝴ ꝣ ꝵ ꝣ ꝶ ꝣ ꝷ ꝣ ꝸ ꝣ Ꝺ ꝣ Ᵹ ꝣ Ꝿ ꝣ Ꝼ ꝣ Ꝧ ꝣ Ꝫ ꝣ ꝭ ꝣ ꝳ ꝣ Ꝥ ꝣ ꝥ ꝣ ꝿ ꝣ. Nihil in hoc mundo preter iesum diligit: nihil aliud quam crucifixus pro nobis beatos iustitiam predixit euri entes. Felix inquam illo monachus: qui dicere veraciter cum sancto martyre christi theophoro poteft. Amor meus crucifexus est: et ideo cor meum nullam hujus mundi recipit consolationem. Et illud christianus: quid habet mundum passionis memoriam inc","segment":75,"source":{"mapping_precision":"approximate","pages":[{"label":"83","number":83}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-76","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0076","latin":"Omelia XVII.\nFo. XL.\nrefrenat: avariciam sedat: accidiam inflammat: iram mitigat: superbiam radicibus extirpat. Dentez insuper hominis qua passio christi veraciter occupat: nulla rei carnalis passio fatigat. O quam suavit erdet quem passiois iesu memoria dulci cer inflamnavit. & quam feliciter mens est uat: que mortis christi ingem amplctitur meditationem: O bone iesu amor crucis pe meus, qui salus et saluato fidelium es animarum: Da nobis continuam passio nis tuae memoriam agere: concede famulis tuis inchoata ieunia bonis semper opere ribus commendare: quia tunc abstinentia nostra maiestati tua incircumscribibilis erit gratissima: cum sanguinis tuae preciosi fu erit meditatione decorata: qui vivis et re gnas cam: deo patre in unitate spiritus sancti deus: per omnia secula seculorum:\nExplicit Omelia.x vi.\nDe somno et vigilia monachorum. Omelia.xvii.\nM\nMonachus qui se morituri semper cogitat: nul lum tempus oculosu trare permittit. Dicentiz scriptura. Memorat no uissimia tua: & in eternu n peccabis. Quo cõtra de obliuiosis et in erribus est scriptum. Sens absch consilio est et sine prudentia. utinam saperent et in telligentent: ac novissima provideret. De moria mortis animo inducit vigilanciae: tomnemi extinguit in ordinatam mentis cogitationem. Qui mortem recte metuiti nunquani in bono opere torpescit. Dicent namicvir sapientis: Quod cung facere po test ma nus tua instanter operare: qa nec opus. nec ratio. nec sapientia. nec scientia erunt apud inferos quo tu ppperas. Do nachus enim qui verus dei cultor est nul lum temporis momentum inutiliter expendit: sed noctibus acç diebus in exercitio boni operis semper vigiliam ments cuzsumma deuotione peragit: & corpore dormiens in animo constanter ad dei nucios dicte. Ego dormio: & cornicem vigi lat. Somnus imago est mortis et sensu corporis ligatio: qui autem verus ama\nDesomno et vigilia monachorum.\n\nRunc. Quinque etenim horarum spaciuni ante nocturnas landes monachis in conventu misericorditer indulserunt: duorum vel semitrium post matutinas dormitioni similiter addiderunt. Qui hoc repetit vide licet septem horarum ad quiescendum non sufficit, nimis se pigrum accidens unum monachum ostendit. Unde monemur vigilare non solum mente sed etiam corpore: quoniam coelus vir in vera puritate conservare sufficit: qui corporaliter in dei vigilare obsequio contemnit. Vigilemus igitur dilectissimi fratres maxime his sanctis quadragesime diebus, in quibus vitis bellum indiximus: antiquus hostem diabolum vincere et superare fortiter parari sumus. Auditis enim sancti apostolorum principibus verbis admonentem: Fratres sobrii estote et vigilate. Quare hoc monuit: Unia inquit ad universarius vester diabolus tamquam leo rugiens circuit querens quem devorere cui resistite fortes in fide. Iteq fratres mei vigilemus quam diu sumus in bello constitutione: quando somnolentia depretti vel ocio: ab adversario salutis nostrae superemur. Quam diu enim in carne vinimus: necesse est ut vigilitia et castigatione corporis nostri contra inimicum fortiter pugnemus. Non deterreat vos labor certaminis: quoniam etsi adversarius nostrus sit importunus: viso adeo tan nen infirmus et debilis est ut neminem possit superare nisi volentem et eum qui omnem custodiam sui penitus abiecit. Dominus autem iesus christus adiutor et protector noster est fortis: qui virtutem prestat alacriter dimicabitibus: et victores inmarcescibilis corona cum omnibus sanctis suis donabit in celis. Quemadmodum pulvis a vento dispersitur: sic adversarius noster diabolus a voce psallentium cum humili denotione confusus et territus esfugatur. Nemo igitur vestruz dilectissimi fratres negligentem agat: ne mo in tempore orationis pigritia mentis et somnolentia torpescat: nemo diaboli co certationem inordinato paure timet. State viriliter pro salute animarum vestrarum perpetua contra inimicis farinantem: non minus carnem propriam quam demones habete suspe ctam. Scitis enim testante non soli scri ptura: verum etiam longa experiens do","segment":76,"source":{"mapping_precision":"exact","pages":[{"label":"84","number":84},{"label":"85","number":85},{"label":"86","number":86}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-77","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0077","latin":"¶ Omelía XVII.\ntibus deum vbiqꝫ credimus esse presentē magna in oratione reuerétia opus est: vt mens nostra voci per omnia concordet. Cogitemus ergo fratres cui assistimus: et cui in conspectu angelorum psalmos o rando recitamus: quoniam monachus qui orationis tempore vanis cogitationi bus cor suum occupat: quasi homo qui astans ante regem vel cesarem et loquens cum eo de his que ad saltem corporis sui valde sunt necessaria: vocatus autem a feruo suo regem dimittit: seqꝫ ad confa bulationes famuli vanas et inutiles con uertit. Uere stultus iudicaretur ab omni bus quicunqꝫ hoc faceret: et merito penis videretur grauissimis puniendus. Mo nachus autem quid meretur qui stans coram summo rege vniuersoruʒ et loquēs cum eo de salute anime sue: oculos repen te interiores conuertit ad occupationes inutiles: et neglecta eterni regis presentia vanas admittit vel etiam perniciosas in nientem cogitationes? Si terreni regis illusor atqꝫ contemptor amputatione ca pitis plectitur: celestem contemnen̄ im poratorem quid meretur? Quo circa mo neo vos fratres et quanta possum synceri tate rogo: quatenus purificetis corda ve stra maxime in tempore orationis ab co gitationis inique macula: vt hoc soluʒ re uoluatis in animo: quod in ore decanta tis. Sicut angeli cuʒ timiore et summa re uerentia deo semper assistunt hymnū lau dis perpetuuʒ decantantes: ita curemus et nos fratres mei puro corde, conscientia inunda et feruentissima illi deuotione af fistere: vt multomagis spiritu quam cor pore laudes ei possimus decantare. Se gregemus ergo mentes nostras ab om nibus negotijs terrenis: purgemus con scientias nostras a cunctis illecebris car nis induamus feruorem sancti spiritus: et omnem a nobis pigritiam et ignauiam longe repellamus: Nam sicut onus gra ue dorsum hominis accidiosi deprimit: ita soninolentia tempore psalmodie mo nachorum mentes opprimere consueuit. nihil plus nocet monachis quaʒ accidia que paulatim eneuat omnes vires men tis: totuinqꝫ feruorem spiritus extinguit. Dox enim vt monachus a feruore san cte deuotionis ceperit deficere: mentem subintrant innumere cogitationes ma let quas tanto minus iam potest repellere quanto longius a feruore pristino conni citur recessisse. Hinc somnolentia in diui norum exhibitione obsequiorum oritur: mens tristitia et melancholia nimium gra uatur: quam monachus tepescens ani mo nō spiritualibus sed terrenis atqꝫ car nalibus consolaciunculis releuare omni studio meditatur. Aunqꝫ diutius in hac alienatione mentis progreditur: ad com punctionis exercitium iam quasi insensi bilis obduratur. et quanto consolation bus carnis inhiat: tāto longius ab inter no feruore spiritus oberrat. Quid enī vos in tempore psalmodie facit sommolē tos nisi accidia: quoniam mens que tor porem incidit: mox corpus dormitare fa cit. Sed iterumvos moneo fratres vt cre brius consueui quatenus ignauiam et sō nolentiam tempore orationis maxime fu giatis: quoniam sicut ebrietas oblutionē inducit animo: sic etiam somnolentia mē tem insanam et fatuam efficit coram deo. Cauete hoc somnolentie vitiuʒ o vos iu uenes quo ex senioribus quosdam longa iam consuetudine dolemus infectos: qui bus in choro familiaris est dormitatio. et nimis rara mentis ad deum compūctio. Cauete inquam hanc malam dormien di consuetudinem: que postquam mona chum semel captiuum abduxerit: raro li beruʒ permittit. Propterea in exordio cō uersionis maxime iuuenuere mo ras. Sed propera nec te venturas differ in horas: qui non est hodie, eras minus aptus erit. Difficile namqꝫ est longam et diuturnitate inueteratam curare infirmi tatem. Regibus et principibus terrenis quanta diligentia et sedulitate famuli af fistant videamus vt quemadmodum co ram deo qui solus est rex omnium et do minus vniuersorbus asta re nos deceat non ignoremus. Oculi om nium in dominum respiciunt: et ad nutuʒ eius omnes et singuli diligentissime pen dent ne quid illo iubente per negligentiā fugiat assisten̄. Hinc igitur considere mus quanta nos oporteat domino deo puritate in orationis synaxi die noctuqꝫ assistere: a quo regnum cupimus eterne felicitatis impetrare. Non vox non cla S iij","segment":77,"source":{"mapping_precision":"exact","pages":[{"label":"87","number":87}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-78","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0078","latin":"De somno et vigilia monachorum.\nmor:sed feruentis in dei charitate intẽtio meretur exauditionem. Somnolentiam ergo et torporem mentis vt letale venenũ fugite: quia somnis et ocium scaturigo sunt omniuꝫ vitiorum. Oculus autem vigilans minister est interne deuotionis:et monachus qui iesum christum veraciter diligit:ab omni immoderãtia se custodit. Qui vigilant est mentem acuit intelligẽ tia: multum vero dormiens monachus turpiter excecat animam suaꝫ. Vigilans in oratione et ieiunio monachus formida bilis est diabolo:qui autem cibo satiatur et somno:a spiritu fornicationis non permittitur quiescere. Uigilia enim orationibus dicata feruoreꝫ frangit luxurie: ignẽ quoqꝫ valenter extinguit concupiscentie: intima cordis purificat: mentem illumi nat:affectum ad amorem celestiū in flã mat. Uigilia est bonarum cogitationum parens nutrix atqꝫ custodia:temptationũ antiq̇ hostis certa victoria:phantasmatũ fuga:mors vitiorum vita et fons omniuꝫ virtutum. Somnus autem multis comes et fotor libidinis:raptor vite hominis:imago mortis:obliuionis cõciliator: inertie coniunt. Somnis immoderatꝰ stomachum corrumpit:cerebrũ ledit:corpus simul et animam dissoluit. Monachus frequenter somno deditus sapientiam spernit:castitatem prostituit: anime salutem negligit:tempus preciosum perdicit:mentẽ interficit:vitia nutrit. Quifqs igitur vestrum amantissimi fratres ad superne felicitatis requiem peruenire desiderat:omnia a se torporem et ignauiam mentis fortiter repellat:discat in prinnissemetipsum vincere:vt hostem salutis sue diaboluꝫ deinceps valeat superare.Enĩ uero nisi maluꝫ quod in te est prius excrementa:illud quod aduentitium est quando superabis:Dilige passioībus imperare tuis:et omnia que foris accidunt adiuuante domino facile superitas.Purga mentem ab omni concupiscentia inordinata:vt solum iesum in veritate super omnia diligas:cum quo gaudere inetertum speras.Nemo autem cum christo regnabit in celis:qui cum sanctis moribus non imitatuit terris:sancta dicente scriptura.Qui dicit se in christo manere.debetsicut ille ambulauit et ipse ambulare.Dominus etenim iesus qui sua nos morte ab interitu damnationis eterne libera uit:ipse mediator dei et dominum voluntarie factus est:ipse via per quam nobis vite trames est continuãdus:ipse dux potens itineris:ipse norma et regula christinatis est salutaris conuersatiõis. Nemo venit ad deum nisi per christum patrem nemo videbit nisi per filium.Vnde sivultis venire ad salutem:oportet vt transeatis ꝑ saluatoreꝫ.Ipse namqꝫ in sancto euangelio dixit.Nemo venit ad patrem nisi per me.Et illud.Ego sum ostium:per me siquis introierit:pabulum vite eterne inueniet.Ac iterum.Ego sum viaveritas et vita:Per hanc viam pijs et sanctis moribꝰ vivendo precor fratres mei semper incedite:hanc veritateꝫ puro corde feruenter diligite:ad hanc vitam que sola est permanens ardenter festinate.Doctrina christi nunquam de cordibus vestris recedat sꝫ omni tempore in memoria permaneat:quoniaꝫ verus imitator eius fieri rennit:qui non die ac noctem meditatione verborum exerceatur fuit.Semper itaqꝫ in orationibus vigilantes tanta puritatẽ te mentis viuite:quatenus vocante vos in mortis hora cum letitia mereami au dire.iesum christum dominum nostrum quiui viuit et regnat cum deo patre in vnute per omnia secula seculorum.Amen.\nDe patientia et mansuetudine. Omelia, xviij.\nINter omnes fidei christiane professores nulluꝫhodie genus est hominũ cui virtus patientie magis videatur esse necessaria quaꝫ cetui monachorum.Nam refrigescente his nostris diebus charitate multorū:vt paulivtamureloquio:spectaculum facti sumus moꝛta libus:vt quocunqꝫ monachus inter ho mines mundanos deuenerit:digitis ferme omnium a quibus cernitur subsannãdus et irridendus denotetur.Cur hoc dixerim scitis:qui factum in oppido nuperbingionum non ignoratis.Excepit iuenum ac puero:nu ebria turba monachũ","segment":78,"source":{"mapping_precision":"exact","pages":[{"label":"88","number":88}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-79","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0079","latin":"Omelia.XVIII.\nFo.xLII.\nquempiam via transeuntem publica.et quasi pluuie causaz se prestitisset itinerãs proiecit in lutum:tractansqꝫ iniuria virũ impudentie sue miserandum effinxit spectaculum.Nemo qui compesceret info/ lentes affuit:vicit tamen patientia monachi furentes:et christi plenus amore nihil alind cum male tractaretur quā deo gratias respondit:Unde quanto se magis ex hibuit mente et animo tranquillum: tan/ to plus nebulones infontem traxerunt: vino illum estuare putantes:quem amor christi iocundum fecerat et letũ.Reliquit monachis cunctis magnuʒ patientie documentuʒ:qui cum posset se vindicare nō voluit iniuriatum.Vtinaʒ fratres mei tā patiētes pro dei amore peccatisqꝫ nostris essemus in minimis:quam ille bonꝰ vir in maximis fuit.Sunt inter vos quidaʒ inuitus loquor nimium proterui et impatientes:qui verbo q̃uis non iniurioso mouentur ad iram:atqꝫ dum pro suis negligentijs iuste corriguntur.iniuste murant:peccatum per impatientiam peccato adjͣcientes. Sed in quem finem patientiam illis memorari hominis propo/ no in medium:qui omnium virorum pa/ tientissimum non attendunt iesum christum? Enimuero quisquis exemplo regis celorum patientiam et humilitatem non amplectitur:nullius imitatione homo in medium:qui omniū virorum pa/ tientiissimum non attendunt ieiunium christum:qui omniū virorum pacientia non attendunt ieiuniōnem christi:qui omniū virorum pectentia non attendunt ieiunoīm christi:qui omniū virorum patien/ tiā non attendunt ieiunoīa christi:qui omniū virorum patientia non attendunt ieiunuīa christi:qui omniū virorum paciente non attendunt ieiunaīa christi:qui omniū virorum pacientes non attendunt ieuonūa christi:qui omniū virorum patients non attendunt ieuonaīa christi:qui omniū virorum patientias non attendunt ieuonoīa christi:qui omniū virorum patience non attendunt ieuonasīa christi:qui omniū virorum patientiā non attendunt ieuonesīa christi:qui omniū virorum patientiarum non attendunt ieuenoīa christi:qui omniū virorum patientiam non attendunt ieuenasīa christi:qui omniū virorum patientie non attendunt ieuenesīa christi:qui omniū virorum patientis non attendunt ieuenosīa christi:qui omniū virorum patientium non attendunt ieuenusīa christi:qui omniū virorum patientioī non attendunt ieue/ nasīa christi:qui omniū virorum patientios non attendunt ieuesīa christi:qui omniū virorum patientiorum non attendunt ieuedsīa christi:qui omniū virorum patientiuō non attendunt ieuedsīa/christi:qui omniū virorum patientius non attendunt ieuedsēa christi:qui omniū virorum patientiet non attendunt ieuedsesēa christi:qui omniū virorum patientiei non attendunt ieuedseuēa christi:qui omniū virorum patientię non attendunt ieuedsuēa christi:qui omniū virorum patienteia non attendunt ieuedsusēa christi:qui omniū virorum patienteiā non attendunt ieuedsumēa christi:qui omniū virorum patientienon attendunt ieuedsumēa/christi:qui omniū virorum patientenon attendunt ieuedsemēa christi:qui omniū virorum patienties non attendunt ieuedsmēa christi:qui omniū virorum patientiem non attendunt ieuedssmēa christi:qui omniū virorum patientim non attendunt ieuedsmsēa christi:qui omniū virorum patientiom non attendunt ieuedsomēa christi:qui omniū virorum patientionon attendunt ieuedsoṁēa christi:qui omniū virorum patientione non attendunt ieuedsȯnēa christi:qui omniū virorum patientiones non attendunt ieuedsꝰnēa christi:qui omniū virorum patientions non attendunt ieuedsqͣnēa christi:qui omniū virorum patientiou non attendunt ieuedsq̃nēa christi:qui omniū virorum patientii non attendunt ieuedsq́uēa christi:qui omniū virorum patientiq̇ non attendunt ieuedsquēa/christi:qui omniū virorum patientinq̇ non attendunt ieue/ dsquēa christi:qui omniū virorum patientiqu̇ non attendunt iedsquēa christis:qui omniū virorum patientibꝰ non attendunt iedsq̄uēa christi:qui omniū virorum patientibus non attendunt iedsꝗ̈uēa christi:qui omniū virorum patientibuō non attendunt iedsbꝯuēa christi:qui omniū virorum patientibiō non attendunt iedsbuēa christi:qui omniū virorum patientibaō non attendunt iedssbmēa christi:qui omniū virorum patientibanon attendunt iedssbnēa christi:qui omniū virorum patientianon attendunt iedsssnēa christi:qui omniū virorum patientinon attendunt iedssmēa christi:qui omniū virorum patientinem non attendunt iedssmsēa/christi:qui omniū virorum patientimenon attendunt iedssomēa christi:qui omniū virorum patientime non attendunt iedssoṁēa/christi:qui omniū virorum patientimei non attendunt iedssqͣṁēa christi:qui omniū virorum patientieme non attendunt iedsaq̇ṁēa christis:qui omniū virorum patientimes non attendunt iedsmq̄ṁēa christri:qui omniū virorum patientims non attendunt iedsmsꝗ̈ṁēa christris:qui omniū virorum patientismo non attendunt iedsmbsṁēa christrisi:qui omniū virorum patientismo non attendunt iedssmbmēa christriss:qui omniū virorum patientimos non attendunt iedsssbmēa christrist:qui omniū virorum patientimo non attendunt iedssmomēa christrists:qui omniū virorum patientimonon attendunt iedssmsnēa christrinst:qui omniū virorum patientinionon attendunt iedssssōnēa christrin:qui omniū virorum patientioni non attendunt iedssdq̃nēa/christin:qui omniū virorum patientiona non attendunt iedssq̇nēa christn:qui omniū virorum patientiao non attendunt iedsbq̄nēa christino:qui omniū virorum patientibo non attendunt iedsbuṅnēa christon:qui omniū virorum patientibeō non attendunt iedsbusṁnēa christon:qui omniū virorum patientibenon attendunt iedsbsmēa christon:qui omniū virorum patientibilon attendunt iedssbuēa christon:qui omniū virorum patientibile","segment":79,"source":{"mapping_precision":"approximate","pages":[{"label":"88","number":88}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-80","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0080","latin":"De patientia et mansuetudine\nlerantie metas custodire volueris: opor-\ntebit in primis contumeliam adesse infe-\nrentem. Si fuissem inquit monachus pi-\nger et animalis in diebus martyrum, nul-\nla penaruʒ genera subire pro christi amo-\nre timuissem: corpus voluntarie obiecif-\nsem tortoribus: vt coronam martyrij re-\nportassim. Magna stultitie temeritas.\nPerbum pro dei amore patienter sufferre\nnumquam potuisti: et constantiam san-\nctorum martyruʒ polliceris? Leuem cor-\nreptionem metuis: qui corpus te daturuʒ\npro christo promittis. Si martyriū te de-\nlectat: audi quid beatissimus papa gre-\ngorius dicat. Si adiuuante nos christo\nvirtutem patientie seruare contendimus\net in pace ecclesie vitimus: et martyrij pal-\ninam tenemus. Naʒ sino ferro et flamma\nmartyres esse possumus: si patientiam in\nanimo veraciter custodimus. Mori a ꝑ\nsequente martyrium in aperto opere est:\nferre autem contumelias et odientem dili-\ngere: martyriuʒ est in occulta cogitatione\nPatientia vero est aliena mala equanimi-\nter perpeti: et contra eum qui malum intu-\nlit nullo dolore morderi. Quid nunc pi-\nger dices o monache: qui martyriuʒ ver-\nborum sufferre leuissimum impotens: de\nconstantia fundendi sanguinis tam pro-\nterue gloriaris? Disce miser in leuibꝰ ha-\nbere patientiam: et considera quoniam di-\ncēte scriptura qui in modico infidelis est:\nei quod maius est quis crederet? Ad om-\nnia que fiunt in cenobio murmuras: increpatus quantumlibet leniter pro graui bus delictis et negligentijs tuis impatien-\ntissime toleras: nemo tibi recte in mona-\nsterio graditur: nemo preter te in tua esti-\nmatione religiose conuerfatur. Tu quan-\ntum tibi videtur solus in cenobio sanctꝰ.\ntu omnium doctissimus neminem scire cōsentis quod tu solus ignoras. Super omnes te honoribus cuuctis existimas dignum: quia non solum patientia cares sed neqʒ humilitatem veram neqʒ obedi-\nentiam retines. Non est hec via per quā\nitur ad regnum celorum: quando in scho\nla humilitatis superbit monachus: et mo\nribus christo viuit contrarius christianꝰ.\nMonachus autem iesu christi solemni-\nter iuratus minister: vt dominum possit\nimitari suum non debet esse superbus sed\nhumilis: obedines non rebellis: mansue\ntus non crudelis: neqʒ proteruus sed mi-\ntis. Monachus vero superbus iracun-\ndus contentiosus et proprie voluntatis a\nmator, quales prob dolor vt frequenter\nsunt in temporalibꝰ constituti, quos apud\nnos cellarios secundum regulam nuncu\npamus. quorum elatio multis viam ad\ninterituʒ fecit. Compellit me dolor ad lo-\nquendum et prohibet verecundia: quam\nuis casum noueritis omnes quo nos in\nfratre diabolus pridem confudit. Quis il-\nlo in tota congregatione nostra superbi-\nor? quis maiore proternua plenꝰ inecessit?\nQuia vero maiores inter nos reruʒ teni\nporalium experientiam habere videbatur\ncunctis ob id se prestantiorē existima-\nuit. Permisit omnipotēs vt caderet: qua\ntenus qui suam infirmitatem reputatus\nagnoscere noluit: confusus tandem non\nsine multorum scandalo aduersarium in\ntelligeret deum superborum. Doleovehe\nmenter et plus quam dici potest culpa ru\nentis mihi grauior videtur: quoniam il-\nlo ruente confundimur omnes. Det illi\ndeus penitentiam agere veram: vt qui eiꝰ\nlapsu schandalizati fuerant: satisfactione\ncorauʒ deo et hominibus edificentur. Fē-\nper monachis perniciosa fuit elatio: et mē\ntem hominis quam semel iniuaferit: in fo\nueami vitiorum omniuʒ demergit. Cauc-\nte superbiam fratres mei quoniam ipsa ē\nomnis peccati exordium: ipsa est que per\ninuidiam diaboli mortem introduxit in\norbem terrarum. Superbia virtutuʒ est\nmors omniuʒ: et cunctoruʒ fons et scaturi\ngo vitiorum. Humilitas autem virtutū\nnutrix maxime decet monachos: quoniā\net nites facit et mansuetos. Omnis enim\nsup erbus impatiens? et omnis arrogans\nmansuetudinis inimicus. Qui humilis\nest corde habet in aduerfis pro dei amo-\nre patientiā: et qui ad iniurias animo trā-\nquillus est: duplicem meretur coronam.\nUir patiens in aduerfis deo fit proximus\nqui autem superbus et impaticus est leti\nficat inimicos. Dicit naqʒ scriptura. De\nlior est patiens viro forti: et qui domina-\ntur animo suo expugnatore vrbium. Sā\nctus quoqʒ presul augustinus. Paratus\ndebʒ esse hō iustus et pius. patientes eoꝝ\nmalitiaʒ sustinere. quos fieri bonos cupit\nvt potiꝰ īnumerꝰ crescat bonoꝝ: et n̄ pari\nmalitia seqͥs numero addat maloꝝ Est\nē nobis patiētia ml̓tū neccīa frēs: vt volū\ntatē dei faciētes factauʒ ī xp̄o reportenius","segment":80,"source":{"mapping_precision":"exact","pages":[{"label":"89","number":89},{"label":"90","number":90}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-81","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0081","latin":"¶ Omelía.xviii.\nFo.XLIII.\npromissionem. Nobis quotidie assunt quibus exercitemur aduersa: propterea si cuti tolerantie nunquam decẽst causa:ita precor necessaria semper assist patietia. Inopia et pauꝑtate necessariũ rerũ opprimur: carnis infirme commertio gruamur:temptat preterea nos mundus vt alliciat:temptat diabolus vt seducat. Inter tot salutis nostre aduersarios necessarium est fratres vt in omni patietia et humilitate vigilemus:quoniam in hac peregrinatione quam diu viuimus:in medio vt ita dixerĩʒ malorum positi sumus.Suficiat nobis paupertas nostra oportet:quia non est monastice religionis in temporalibus exaltari.sed potius deprimit:vt monachi pauperes christum imitantes pro nobis pauperem factum.in perpetuum cum eo in celis mereamur gloriarı.Quid si malos et peccatores quosdam in seculo videamus abundare diuitijs? Si boni homines et iusti in hoc mundo sunt diuites:eoruʒ non fortitudini sed infirmitatī per dei prouidentiam cõsulitur:vt beneficijs ad meliora prouocentur.Iunior fui dicit propheta et senui.et non vidi iustum derelictum:nec semen eius mendi cans.Jacta inquit cogitatum tuuʒ in domino et ipse te enutriet:non dabit ineternum fluctuationem iusto.Nouit dominus iesus quid ynicuiqꝫ seruulorum suorum ad salutem conueniat:et ideo munera presentis vite pro captu singulorũ inequaliter dispen̄at.Non enim omnibus omnia conueniunt:propterca iustorum in hoc mundo rebus temporalibus alij sunt pauperes:alij vero locupletes.De pauperibus dominus iesus in sãcto euã gelo dicit.Beati pauperes spirituriquoniam ipsorum est regnũ celorum.Et per prophetam loquitur dicens.Exce excoxit seđ non quasi argentum: elegi te in camino paupertatis.Non enim conducit ad eternam salutem omnibus huius mũ di possidere diuitias:sed quosdam expedites:prout dominus vniuersorum cuiqꝫ prouidit esse vtilius. De iustis et bonis diuitibꝰ salomon dicit in libro prouerbio ruʒ.Benedictio domini diuites facit:necessiabitur ei afflictio.Si autem mali et reprobi diuitijs abundauerint in hoc seculo non debet bonos mouere ad indignationem:sed magis timeant eum qui nullum bonum dimittit irremuneratum et nullum malum impunitum.Malos enim quos propter iniquitatem eorum remunerare in celis non potest.pro eorum bonis in hac vita remunerat:et bonis q̃s hic in paupertate nutrit pro iustitia merito eterna in celis premia conferuat.Ve rum sicut non omnes in hoc mundo pau peres sunt iusti et boni:ita non omnes rerum temporalium diuites in hac vita sũtmali.Malorum remuneratio in terris merito sine indignatione ferenda est:quãnon amor dei sed iustitia voluit esse presen̄tem.Unde sicut mali nihil habent in celo:ita vos qui monasticam paupertatem est professo nibil habere deberis interra:sed spe illius boni ad quod tenditis quicꝫid in via contigerit aduersi tolerare patientissime debesis.Naz vt sanctuschristi amator paulus ait:non sunt condigne passiones huius temporis ad superuenturam gloriam que reuelabitur in nobis.Qui diuites sunt in christo coniungant humilitati misericordiam:qui verosunt pauperes:sument cum innocentia pro dei amore patientiam.Diles etc.nim christinec paupertate deijicitur:necdiuitijs eleuatur:sed in se firmus consistens animo regi trāquillus miserat:et nihil de rebus transitorijs curat.Ita qui verus est monachus nec laudibus extollitur:nec vituperatione frangitur:intumescit necessariarum rerumaffluentia.nec contrahitur paupertatem.ta simul contentnit et tristia:qm̃ sicut prophetadixerat.sol eum non vret perdicintnec luna per noctem.Aos autem fratrescharissimi faciamus de necessitate virtutum et voluntatem bonam.et depaupertatis incommodo quod necessario patimur bonum nobis et vtile magnum coiparemus:quod tunc demum fieri potest.si pro dei amore hanc ipsam viriliter et animo tranquillo toleramus inopiaʒ.Ancessorum nostrorum deformata conuersatio eam quam patimur egestarem huicmonasterio inducit:quam omnipotentisdei miseratio si mãdata eius corde perfecto custodierimus.cum tempore prouerdubio relcuaabit.Ab annis retro fermeducentis quemadmodum coniectura similiqua sequitur.","segment":81,"source":{"mapping_precision":"exact","pages":[{"label":"91","number":91}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-82","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0082","latin":"De patientia et mansuetudine\nmus: puritas monastice institutionis in\nhoc spanhemensi monasterio sicuti et in\nalijs pene omnibus defecit: etin ordina-\ntio vite monachorum omnem terrenarũ\nrerum substantiam penitus dissipauit.\nEnimuero cum anno christianorumo-\nno et sexagesimo supra quagringentesi/\nmum atqꝫ millesimum.fridericus comes\npalatinus ac bauarie dux christianissimꝰ\nqui morabatur in semeren: reprobam mo\nnachorum vitaꝫ in suo principati nimis\nhaberet exosam: tria cenobia monachis\ndeformatis expulsis reformauit: et opti-\nme institutos ex alijs nionasterijs intro-\nduxit.Et primo quidem duo canonicoru̾\nregularium sancti augustini monasteria\nad obscruantiam regularis discipline re\nduxit:ratiengir ẜburg videlicet apud cy-\nnotos:et swabenheim apud stauronesios\nin pago nagaiuiensum. Nouissime anno\ndomini prenotato etiam hoc presens ce-\nnobium nostrum spanhemense ad refor-\nmationem ordinis renocauit:eliminatis-\nqꝫ abbate cum monachis quinqꝫ.alios ꝑͥ\nobseruantia quattuor in locum restituit:\nquibus predecessorem meum ioannem\nde colen husen nunc in selgenstat abba-\ntisantem prefecit.Tanta vero locum pau\npertate oppressum et ere grauatim alie-\nno inuenerunt:vt nemo fuerit qui illum\ncrederet posse restaurarĩ: quoniam prouẽ\ntus annui omnes aut venditi aut sub re-\nemptionis titulo fuernut alienati:nihil\netiam de quo viuerent penitus fuit reli-\nctum.Adest eorum que dicimus relator\net testis frater heinricus vnꝰ ex pri-\nmis quattuor reformatoꝛibus de magũ/\ntia missis:ex cuius ore plenijs omnia co\ngnoscetus.Et ecce iam annus decimus et\nseptimus agitur:exquo locus iste sub ca-\npitulo reformate vnionis de burßfeldia\ninstauratur:et adhuc paupertate non mo\ndica excoquimur.Dee propterea dixer̃ʒ\nfratres vt sciatis quoniam necessitatem\nquam patiunr non soli portamus:cum\nilli quattuor viri qui monasterium refor\nmauerunt primj sustinuerint grauiora:\nquibꝫ faba et pisum satiauerant ventreꝫ\net potum in mensura pyratium tenue pre\nbuit.Vocauit nos miseratio dei ad hunc\nlocum in quo salutis nostre antidicuꝫ per\npatientiam vincamus:vt iuxta consiliuꝫ\ndiui apostoli victum habentes tennem.et\nquo tegamur vestimentum: contenti do/\nmino gratias agentes in hilaritate men-\ntis serthianus.Non enim sumus vocati\nad epulas carnis:neqꝫ ad delitias huius\nmundi:non ad voluptates neqꝫ ad vite p̃\nsentis solatia:sed ad militandum domi-\nno et imperatori nostro iesu christo in ab-\nstinentia omnium delectabilium huius\nseculi:in cõscientia pura et humilitate cor\ndis.vr̃i Attendite nunc igitur vocatio-\nnem vestram o monachi.et nolite propo-\nsituꝫ cupitis peruenire.Ue tibi monache\ninfidelis qui vocationis tue contemptor\nac voti transgressor sactus in monasterio\nnon monastiece viuis:qui ad tribulationẽ\npatienter tolerandam vocatus es dei pro\namore et ꝺe refrigerio percunctatis.In uͥ\nbet enim te tua profeissio in omni vtilitate\net extremitate vestimutorum hustiliter\ncontentum incedere.et tu curiositati vesti-\nrum non metuis sludium adbibere.Jn si-\ntim vocatus es:et tu aquam biber: con-\nteniens.vinum vsqꝫ ad satietatem pota\nre contra monasticũ canonem delecta-\nris.Ad dñicandum contra salutis tue\naduetsariũ fortiter monachus factus\nes:et tu pꝛoiectis a te virtutum animis.pi-\nger.mers et nudus.immo quod grauius\nest caterua vitiorum comitante incedis.\nAd vigilandum in orationibus sanctis\ninuitatus es:et tu somno inerti et ignauia\nturpi resolueris.in subiectionem humi-\nlis obedientie vocatus es:et tu inflatus\nsuperbia seniorum preceptis obtempera-\nre contemnis.In charitatem vocatus es\net tu contra fratrem tuum odium in pecto\nre gestare non formidas.Jn fletum et la\nchrymas vocatus es.et risus cum inordi\nnato profundus cachinno.Ad penitenti\nam te dominj vocauit in monasterio.et\ntu resolutus in lasciuiam peccato coniun-\ngis peccatum.Ad meditanꝺuʒ die ac no\ncte in lege domini nostri christi voca\ntꝰ es:et tu post vanitatẽs ãbulãs.fabulis\net rebꝫ caducis intendis.Ad celum vo-\ncatus es:et tu mundũ diligens terrena\nsectaris.Jn mansuetudinem humiliatꝭ\nvocauit te dominus:et tu rancore et super\nbia plenus incedis.Ad perfectiõʒ purif-\nfime ꝯuersatiõis monastice a dño vocatꝰ\nes:et tury iumẽtũ in stercore vanitatꝭ et ne\ngligẽtie cõputr escis Ad obẜuãtiã man","segment":82,"source":{"mapping_precision":"exact","pages":[{"label":"92","number":92}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-83","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0083","latin":"¶ Omelía.xviii.\ndatoruꝫ dei vocatus es: et tu voluptatibꝰ carnis deditus nihil minus quam chri¬ stum cogitas. Ad amandum dominum iesū suꝑ oīa iuuitatꝰ es: et tu ambulas pꝰ desideria cordis tui mala īgratū te exhi¬ bēs redēptori tuo. Qui spū viuere ḋbue¬ ras trena sapis et õnia spũalis ꝯuersatio¬ nis sancta exercitia submersus in suꝑbia contemnis. Et quid in illa die iudicij re¬ sponsurus es iudicii qui ingratissimo tibi dicturus est. Ego qui dominus sum vni uersortim propter te humiliaui in emetip sum formam serui accipiens et habitu in¬ ventus vt homo: sanguinem pro te meuꝫ effudi: pro te verbera sustinui: et mortem pro te nimis amaram spontaneavolunta te subiui. Ego te o monache in toto corde meo dilexi: ego te in sanguine meo d̓ mor te perpetua redemi: ego te si mandata cu stodiuisses mea ad celeste regnū ex amo¬ re vocavi. Tu autēvixisti preceptis meis contrarius: et quod grauius est in vetba mea iuratus cum esses apostatam et im¬ pium te traditorem contra me dominum tauꝫ exhibere non timuisti. Nunc igitur da rationem villicationis tue. Quid tunc responsurus es o monache piger et deses qui tempus nunc acceptabile tam infru¬ ctuose consumis: et viuere in vera purita/ te monastica secundum regulam contemnis? Quid inquā respondebis? Negabis ne prauitatis opera que cōmisisti. ostensu rus per fallaciā bona que nunc operarri spernis: quatens mendacio circũuenias iudicem sicqꝫ debitam euadas tuis demeritis penā? Sed ignorare non debes quoniam omnia que fecisti dixisti vel cogitasti per omnem vitam tuaꝫ bona et ma la in conspectu iudicis sunt manifesta: et nihil eū latere potest: qui solus omnia no uit. Omnia enim in libro dei scripta sunt et conscientia tua omniū aduersum te malegestorū apertum ꝑhibebit testimoniuz ita quod nec minima quidē cogitatio poterit latere. Dicit enim ad deum scriptura prophetarum. Quoniaꝫ cogitatio hominis confitebitur tibi. Ad tribunal omnia scientis iudicandus es: ante cuius terribile iudicium omnis creatura cum metunimio et tremore stabit: vbi nulla penitus admittitur excusatio: sed singuli recepturi sunt debitā suis meritis semota appellatione sententiam. Milia milia sanctorum spirituum\n¶ Fo.xliiii.\nassistent ei: et tu mendacio te fallere iudice posse confidis. Sed audi consilium me¬ um et surgens ab inertia tua perniciosa tādem expergiscere: et per veram penitentiā ad dei misericordiaꝫ in tempore a iustitia recurre. Non differas de die in dieꝫ: quo niam nimis est periculosum in peccatis manenti confidere: et salutis remedium quod offertur refutare. Memento quo¬ niam moriturus es: et quando non cogitas ad iudicium vocaberis. Logita p̄cor dubium viuendi tempus quemodo labitur: et omnia que mortalia sunt quamci¬ to corrumpuntur. Nihil in humanis sta¬ bile: nihil fixum. nihil firmum: sed omnia que cernimus corruptibilia sunt: et cum tēpore mutantur. Considera etiam vbi naꝫ sunt fratres nostri valentinus martinus et ioannes qui anno presenti nobiscumvi uentes sani incolumes ac leti fuerunt: no biscum pariter loquebantur, māducabāt bibebant et laborabant: nihil minus quā hoc anno se morituros cogitantes. Ecce quando non putabāt venit mors rapuit eos: statuitqꝫ animas eorum ad tribunal tremendi iudicis: qui reddidit vnicuiqꝫ secunduꝫ opera manuū suarum. Ecce nūc iam disce fratrũ tuorũ exemplo quo¬ niam et tu moriturus es: et forsitan multo transibus ab hoc mundo citius quam poteris estimare. Resipiscito miser quādo ia potes: age penitentiam in tempore sanita¬ tis tue quando iudex pollicetur misericordiam: et noli differre bonum hodiernum in dubium ex astrum. Consurge vel nūc sero tandem ab ignauia negligentioris transacte conuersatiōis in qua hactenus turpiter computruisti: et expurga consciētiam tuā ab omni macula peccati: lachrymis exterge quod commisisti malum: et iam deinceps viue innocenter vt condere cet monachum. Perfectum emendationis capesce propositum: et intellige quo¬ niam non incipientibus bonum sed perfeuerantibus vsqꝫ in finem repromittur regnum celorum. Scito etiam quod nōperuenitur inertia et torpor ad caelum: sqlabore magno: conatu voluntatis proficiendi maximo: et studio exercitiij spiritualis indefesso. Uolēs igitur domino seruiri ac placere in veritate: semper consiste apud temetipsum pauidus in timore: et prepara animā tuā ad tēptationē. Resistēdū ē fortit̉ īordinatꝭ motibꝰ et ꝯcupiscētijs","segment":83,"source":{"mapping_precision":"exact","pages":[{"label":"93","number":93}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-84","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0084","latin":"De patientia et mansuetudine\ncarnis: reluctandum est animo constau-\ntissimo blandimentis et vanitatibus secu-\nli cunctis: per oꝛationes et magnanimita-\ntem spiritus fugandus est ꝺemon nostre\naduersariꝰ salutis. Nemo somnolentus\npiger et accidiosus v̓mquam ꝺei peruenerit\na ꝺ regnum: nemo sine labore continuo et\nmultis sudoꝛibus obtinuit celum. Dicit\nenim in sancto euangelio ꝺominus. Re-\ngnum ꝺei vim patitur: et violenti hoc est\nqui malis concupiscentijs carnis noue-\nrunt resistere constatē rapiunt illud. Re-\nvoluite omnium gesta sanctorum: et nus-\nquā inuenietis aliquez sine magno et con-\ntinuo labore sanctificatum. Nam etsi ne-\nmo fiat sanctus viribus suis: tamē omni\npotentis ꝺomini gratiosa miseratio que et\nvoluntatem benefaciendi certātibus pꝛe-\nstat et vires: neminem sanctificar sine ope\nribus bone et recte voluntatis. Cuꝫ ergo\nꝺeus velit saluos fieri omnes homines\net nemez perire. nobis fratres mei sum-\nmopere cauendum est ne gratiaꝫ eius in\nvacuum recipiamus: sed enitendum po-\ntius viribus totis quatenꝰ tanti satoris\ngratuitis ꝺonis veluti ager fertilis ex o-\nperibus bone voluntatis. fructibus sem-\nper respondeamus condignis. Armem̄\nnos igitur scuto sidei et induamus loꝛicā\nconstantie ac patientie salutar. s: vt prepa\nrati aduersus omnia que nobis accidere\npossunt: per humilitatem et feruorem san\ncti spiritus aꝺiuuante ꝺomino nosto iesu\nchristo vincamus. In omnibus his pati\nentia nobis multum est necessaria: sine cu\nius adminiculo nulla v̓mquam fuit vele\nesse potuit in operibus bonis et sanctis p̄\nseu erantia. Neqƺ enim via sanctis aꝺ ce-\nlum fuit alia quam patientia: neqƺ sancti\nficari v̓mquam potuit: qui patientiam ab\niecit. Enim uero quotquot omnipotenti\nꝺeo placuerunt ab exoꝛdio mundi vsqƺ\nin hanc nostram etatē: non aliter quaꝫ\nper patientiam contra mundi pꝛincipem\ntriūpharūt Unde illud psalmite omnes\ndicere quam rectissime potuerunt. Pꝛo-\npter te mortificamur tota ꝺie: estimati su-\nmus sicut oues occisionis. Sanctissimꝰ\nquoqƺ apostolus christi paulus veterum\ncommemorans patientiam sanctorum:\ninter cetera dicit. Circumierunt in melo-\ntis in pellibus caprinis. egentes. angusti\nati. afflicti: quibus ꝺignus non erat mū-\ndust: in solitudinibus errantes in monti-\nbus in speluncis et in cauernis terre. Oni\nnes enim qui volunt pie viuere in christo\npersecutionem patientur: quoniam sicut\nait propheta. multe sint tribulationes iu\nstorum: et ꝺe omnibus his liberabit eos\ndominus. Necessaria est igitur cunctis\nmortalibꝰ patientia et maxime decet clau-\nstrales: quoniam sicuti nunquam desunt\niustis in hoc mundo contraria ita nemo\niustificabitur sine patientia. Sunt autem\ngradus patientie pꝛincipales quēadmo-\ndum veteruꝫ distinxit industria tres. Pꝛi\nmus quidem ac infimus illorum est ho-\nminum qui aduersa neqƺ inquirunt neqƺ\nlibenter sufferunt: sed cum acciderint gra\nuantur animo et ꝺenīciuntur meroze. con-\nquerunt etiam quandoqƺ et murmurať\ncontra inferentes aꝺ horam: sed postquā\ninflammata transierit concitatio mentis\naꝺ se redeunt: et irrogatam sine vindica\ncontumeliam pati enter tolerare evidentur.\nHorum tamen non magne virtutis pati\nentia semper vicio inquiret meutis est p̄\nxima: et propter ea sepe nullius: interdum\nvero minoris meriti estimāda. Et quam-\nuis hi tales nostris tempoꝛibus virtute\npatientie dicātur insignes: comparati ta-\nmen veteribus sanctis hoc venerabile nomē\nchristiane longanimitas et tolerantie\nnon merentur. Non enim patientia vi\ndetur esse vera: que amaritudine et indi-\ngnatione mentis concitate fuerit obfusca\nta. Secundus patientie gradus illorum\nesse hominem dicitur: qui licet mala per-\npeti non querant attamen cum venerint\nvltro benigne suscipiunt: et quasi ꝺonum\na ꝺeo missum patientissime amplexantur\nEt hi tales veraciter di cendi sunt patien\ntes: qui ꝺiuino succensi amore quicquid\naduersi prouenerit equanimiter tolerant:\net eandem quam pꝛius habebant in pro-\nsperis animi tranquillitatem etiam in tri\nbulatione conseruant. Horum ex nume-\nto fuisse sanctissimum illum iob idumeuꝫ\nnon dubita uerim: qui non solum aduersi\ntate percussus extrema pati enter omnia\ntulit: sed etiam in voꝛagine malorum posi\ntus. gratias agēs ꝺomino bendedixit. Do\nminus inquirens ꝺedit. ꝺominus abstilit:\nsicut ꝺomo no placuit ita factum est: fit nomē\ndomini benedictum. Hunc patien-\ntie gradū omnes custodire connuenit chri\nstianos: et pre ceteris maxime claustrales.\nDicit enim vir sapiens. Doctrina viri g\n\nOmelia. XVIII.\nFo. XLV.","segment":84,"source":{"mapping_precision":"exact","pages":[{"label":"94","number":94}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-85","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0085","latin":"patientiam dignoscitur. Nam quāto rūns/\nquisque in lege domini et cognitione instru-\ntionis naturae rationalis doctus fuerit: ta-\nto in adversis patientior erit. Quid si au-\ndentius loquar veritatis amator quoniam\namplius nobis prosumt adversa quam p\nspes: si docti sumus et proprie conditionis\nnon obliviosi peniculatores. Tertius vero\npatientie gradus reliquor certe supremus et\nperfectissimus illis merito conceditur: qui\ncontraria non soluunt opus fuerit pro dei\namore et utilitate fratrum equanimiter tole-\nrant: sed etiam feruntiores spiritu charitatis\ninflammati ut se ingereant ad contumelias et\ninjuras suscipiendas alacriter festinant. Et\nhoc gen? patientie bipartis dividit: sicu-\nti duplex ratio martyrum scitōrūs inuenit.\nNam quid cu latere poruisse in persecu-\ntione credentium ardente in eis charitā-\nte christi nemine compellente sed spontā-\nnea se voluntate tribunalibus persequē-\ntium ingeserunt: iēsūm publice confis-\ntentes redemptorēs mundi illātā sibi to-\nmenta cum gaudio susceperunt. Alii vero\nquis se vltra non ingesserint: martyri-\num tamēn gaudenter susceperunt obla-\nrum: parati semper sustinere pro fide chri-\nsti: quicquid crudelitas tyrannōs infer-\nreputisset. His gradū obtinēt incisissi-\nmi confessores merito vicinorez: quos si\ncrudelitas impiorūs persequendo non\nabstulit: gloriam tamēn martyriī nullāte\nnus amiserunt. Numquero crucifigētēs\npro christi nomine carnem suā in hoc mū-\ndo et voluntarium et diurnum martyriūm\npertulerunt: qui per abstinentiā et humi-\nlitatem gloriōsi facti sunt: animo constan-\ntēs ac patientissimi semper existentes et\nad martyrium corporālērē suscipiendūs paratissimi. Quonquē vos o monachīp-\nzio viribus inmutāores esse curate: et quonquē\nhostes qui corpus interimant pro chris-\nto iam desunt: concupiscēncūs carnis re-\nluctantes et adversa patienter p dei amo-\nre sustinentes vos martyres mente et spi-\nritu exhibeatis: Martyriūs genus in pace\nsanctorūs est optimum carne pro dei no-\nmine per abstinentiam affligere: nihil in\nhoc mundo concupiscere: in operibus bo-\nnis semper proficere: si quid acciderit ma-\nli cum hilaritāte mentis gratanter ac pa-\nsienter in omnibus tolerare. Ad hāc no-\nva pacientie fratres charissimi deinceps\n\nViuit: si cum christo in eternum cupitis\nregnare. Alter alterius onera portate: et\nsic adimplebitis legem christi: ut quod si-\nbi fieri quisque desiderat: etiam fratri suo hi-\nlariter impendat.\n\nDe vera humilitate\nOmelia decimanona.\n\nOmnia ferme docti: us sententia est frātres cha-\nrissimi: summā et precipu-\nam monachōrum virtutē\nnon aliam esse quam humili-\ntātē: propterea quod ipsa\nmater et nutrix sit omnium virtutūs. Hu-\nmilitas nancet monachum facit: superbia\ndestruit et corrumpt. Vincedomini per\nSaliam dicit: Ad quem respiciās nūt ad\npauperculum et contritus spiritu: et tremē\ntem sermones meos. Deus enim superbis\nresistit: humilibus autem dat gratiam: qu\nincipit omnis peccati superbia est: et sine\nvera humilitate nemo salutem consequi-\npoteat. Quod cum ita sit necessarium mi-\nbifore existimō fratres sine intermissione\ncobortari vos et superbiae fugientes in\nomnibus operibus vestris profundant\nsemper custodiatis humilitatem. Nullū\nquippe opus bonum domino deo place\nrecreditur: quod sine condimento humi-\nlitatis presentatur. Humilitas enim me-\ndicina est animarum fidelium saluberrima\nquod omnibus consulit: quoniam tumentia\nspiritus ulcera comprimit: tabescentia re-\nficit: depravata corrigit: excrescentia tol-\nlit. Et mater et pārens omnium virtutūs hu-\nmilitas: tu pacientiāz confirmas: compi-\ntutionem excitas: charitātē illuminas: ca-\nsitate ornas: orationem fecundas: ieiū-\nnium et abstinentiam commendas. O san-\ncta et vere deo dilecta humilitas: tu p\npenitentiam iustificas impium: tu in sancti-\ntatis proposito conservas iustiz: tu ama-\ntoribus tuis potenter apertis celuz: tu pe-\nnitentibus claudis infernum. O venerā\nda et nimium deo grata humilitas: tu fi-\nlium patris eterni de celis in vicum ma-\nrie castissime atq perpue virginis com-\npulisti descendere: tu illuz nobis fecisti vi-\nsibilem apparere: tu pannis inuolutū vi-\nlibus repositūs in presepio: vt nos o:na-\nmentis perpetue felicitatis decorarēt in\neclo. Tu dei filium circumcisione carnis\nDe vera humilitate monachorum.","segment":85,"source":{"mapping_precision":"exact","pages":[{"label":"95","number":95}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-86","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0086","latin":"Impulisti suscipere: ut mente circuncirculi nos ad promissam hereditatem sanctorum possemus introire. & magnae potentatis humilitas quae regem celi et terrae a facie unius vilissimi hominum fecitirecere: & septemn epilio in terra egyptioruz habitare. Tu christum iesum vnigenitum dei filium quem corpus humanum pro salute nostra copulisti assumere: anna risunam quoz passionem t mortem feci risponanea voluntate subire. & magnuz est imperium tuum o veneranda sancti catis humilitas: quoniã tibi regnum celorum promittetur: cuius cultoribus beatitu dinis sempiterne munus conceditur: et quisquis tua custodit vestigia: ad angelorum celsitudinem sublimatur: dicente in sancto evangelio christo. Omnis qui se exeat humiliabitur: & qui se humilitat exaltabitur. & rege celoz do cuius quisvis iniuratoribus dicit. Discite a me quia mitis fuz et humilis corde: & inuenietis requie animabus velris. Beatissima quoz genetrix intacta virgo maria: in suo catico laudis dulcissimo de oño deo sic loquit. De posuit poetes de sedibus: & extrauit humiles. & prophetas dicit in psalmo. Resperit dominus in orationes humiliuz: & non spreuit preces eorum. Oratio nang humilis se nubes penetrat: & donec p pinquet non consolabitur: & non discelet donec altissimus aspiciat. Monachus in conscientia sua puruz humilitas deo facit gratissimum: & quanto se pro dei honore amplius humiliando deiecerit: tanto glo/ riosior in regno apparebit. Monachus qui veraciter se humiliat filius altissimi per gratie participationem efficitur: & cui rege celozum iesu christo in eternum leta bitur. Qui vere christum imitari deside/ rat: humilitatem quoz veram assumat: qua circumamictus et nunitus quasi lo zica fortitudinis magna faciat: & de se no noli humilia sentiens: vane glorie macu/ lam non incurrat. Pecenim vera mona choruz perfectio est: propriam semper ini perfectionem humiliter recoguocere: et potius quid ei desit boni quam quid hab/ beat sedculo cogitare. Vera nang humili/ tas in anterioza per desiderium charita/ ris semper extenditur: & preterito:uz cau/ ta memoratriz ne perdat habita meruit: & cupiens non dum habita per studiuz de/ votionis acquirere in sanctiratis feruore","segment":86,"source":{"mapping_precision":"exact","pages":[{"label":"96","number":96}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-87","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0087","latin":"Om̄elía. XIX.\nFo. XLVI.\nnis erigitur: sola humilitatis petra susti¬\nnetur. Enim uero si vera desit humilitas\nnihil erit; aliud virtutũ ceterarũ cõgrega\ntio: quã ruina quedã constructe sine fun¬\ndamento in sabulo domus. In spirituali\nsiquidẽ edificio fundamẽtũ stabile ponit\nhumilitas: latitudinę vero ipsius domꝰ\nordinat charitas: in altũ paries continua\ntione bonoꝝ operũ in feruore spiritus eri\ngit̃: in fide domini nostri iesu christi et spe\nfirma promißionis eterne protectionis et\nfelicitatis tectũ in vertice collocatur: et lõ\ngitudo in lõganimitate pacietie pulcher\nrima ordinatione disponit̃. Undefratres\nmei vos iterũ atq́ꝫ iterũ moneo contestor\net oro quatenus edificiũ spiritualis exer¬\ncitationis in humiliatis imo fundare cu\nretis: qm̃ nullũ deo placet opus bonum:\nqd̃ extra verã humilitate̾ fuerit oblatum\nSunt aũt multa que seruos dei ad vera\ncõsueuerunt humiliitatē prouocare. Naꝫ\naliquos proprie vilitatis ꝯsideratio in se\nmetipsis corã deo humiliat: qꝛ dum se mi\nferos et infirmos esse iã sepius experti cõ\nsiderant: omnẽ spem suã et confidentia in\ndeũ humiliati locãt. Alij vero multitudi¬\nnem erga se beneficiorũ dei pensiculãtes\niudiciũ ingratitudinis metuũt: et ideo in\nconspectu dei cũ magno timore ac reue¬\nrentia gratitudinis semper humiles inde¬\ndunt. Et quis nostrũ est fratres: cui oṁi¬\npotentis dei miserationis nõ multa etiã fin¬\ngulariter prestiterit beneficia: cui si volu¬\nmꝰ esse grati maxime simꝰ humiles opor¬\ntet. Alij post multitudinē peccatoꝝ ad pe¬\nnitentiam diuina pietate conuersi: quanta\ncontra legẽ oṁipotentis mala cõmiserit\nad memoriam sedulo reuocanti: et pro his in\namiritudine spiritꝰ humiliati: suas im¬\npietates cũ horrore detestãtur. Nos aũt\nin multis offẽdimus: vnde necessariũ est\nvt nos mente et corã semper eriam corpo¬\nre humiliemus: vt superabundet gratia:\nvbi peccatũ prius abũcauit. Sepius au¬\ntẽ diuine miserationis prouidentia quos\ndã enormiter ad tempus permittit delin¬\nquere: vt postea conuersi ad penitentiã in¬\nvers discãt humiliare ꝑmanere. Delior̃\nest penitetes humilis eo qui nõ peccauit su¬\nperbo: qm̃ humiliatis penitentes iustifi¬\ncat: et superbia arrogantes etiam si aliud\nnihil male fecerintq́ꝫ id solũ quod super¬\nbisunt in eternũ damnat. Alij christi iesu\namara passionē quotidiana meduatione\nin corde suo portãtes tanto se magis hu¬\nmiliant: quanto se tantis tamq́ꝫ mirificis\nipsius redemptoris sui debitores nimis\nnecessientes beneficijs nõ ignorãt. Du¬\nmiliauit semetipsum dei filius homo fa¬\nctus pro nobis multisq́ꝫ saturatus oppro¬\nbrijs mortẽ crucis turpissimã voluntarie\nsubiuīt: vt nos de mortis perpetue interi¬\ntu liberaret. Quis homo christianus ei¬\nmonachus maxime non humiliabit deo\nvalde animã suã: cum tantã creatoris et\nredemptoris sui humilitate̾ ad memoria\nreuocauerit? Enimuero quẽ christi humi¬\nlitas ad mansuetudinem nõ prouocat: nul¬\nle hominũ admonitiões in eo proficient.\nIrustra dicimus monachi: nisi christum\npro viribus humiliiter fuerimus secuti.\nPropter ea nanq́ꝫ viam se esse dixit in san¬\ncto euangelio vt eius humilitatem imite¬\nmur: et tanti cõuersatio magistri: fieret spi¬\nritualis forma discipuli. Nos itaq́ꝫ fra¬\ntres quantũ possumus totis viribus ela¬\nboremus vt om̃e quod in nobis tumidũ\nsuperbia reddidit: humiliatis meditatione¬\nne amarissime passionis iesu christi con¬\ncepta cõplanet instauret ac reformet. O¬\nquantũ nos conuenit humiliare animas\nnostras amore iesu christi fratres mei: cũ\nipse deus et creator omnium humilitatis factus\nin tantam se pro nobis deiecerit humili¬\ntem. Summa igitur medicina est ad in¬\nducendum veram seruo dei humilitateę:\nsi quotidie sepiusq́ꝫ ad memoriam reuo¬\ncauerit amarissimam christi iesu passione\nMultos etiam tribulationes: aduersita¬\ntes et infirmitates cum paupertate vel in¬\nopia fecerunt humiles: qui forsitan in ꝓ¬\nsperis et secundis perissent elati. Et nobis\ncõfidimus quod sepius dicere solemus\nad salutem nostram conducere pauper¬\ntatem: dum causam humiliatis habe¬\nmus magnam: elationis vero et superbie\nmateriam nullam inuenimus. Alij conti¬\nnua exercitatione virtutum et memoria\nmortis quã breui necessario sunt passuri\nad magnã humiliatẽ peruenerunt. Quẽ¬\nnõ etiã superbissimum humiliaret intẽta me¬\nditatio mortis? Aut quis tam ferox anīo\nqui nõ demittat paulatim tumorẽ: si dili¬\ngentius cogitauerit in breui se moriturũ?\nProinde conscientia monachi nunq́ꝫ de¬\nbet memoriam a se mortis future depellere\nquatenus et humilis permaneat et tristis\nvt consistens in humilitate nõ superbia\nh ij","segment":87,"source":{"mapping_precision":"exact","pages":[{"label":"97","number":97}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-88","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0088","latin":"De vera humilitate monachorum.\n\nDe vero continuus omnem cordi lasciui¬\nam interdicat. Nōnullos etiam gratuita\ndei miseratio preuenit: et spiritꝰ sancti co¬\nhabitatione humiles facit. Om̄is qui spi\nritu dei agitur: superbiā summe detestat̉.\nQui seipsum in veritate cognoscit sapiē¬\ntissimus est: et non potest ab humili tatis\nmansuetudine facere discessum. Omnis\naūt superbus et arrogans ignarus est: eti\nain si magnus inter mortales et inclitus\nvideatur. Uera em̄ sapiēta in domicilio\nrequiscet sancte humilitatis: et ipsa ꝑ pati\nentie documentū clariorꝫ ostēditur. Ex co\ngnitione dei et suijpsius humilitas nasciṫ.\net hec vera sapientia merito nuncupatur\nQui seipsum cognouit veraciter iā nō ha\nbet vnde superbiat: qm̄ sciens vilitatem\nsuam nihil altū cogitat: sed in merore ani\nmi positus ad dominuʒ clamat. Quid est homo quod memor es eiꝰ: aut filius ho¬\nminis quia reputas eum? Homo vanita ti similis factꝰ est: dies eius sicut scri¬ ptum est sub potenti manu dei: vt vos ex altet in tempore visitationis. Ualde nanqꝫ placet domino deo in seruis suis cum timore casto humilitas: quippe qui nul¬ lam sine ea virtutem hominis approbat ad salutem. Unde si cupimus soliuʒ excel li scādere regni celorū oportet nos multūesse humiles: qꝛ non est aliud iter ad celūnisi profundissime humilitatis: per quod et ipse dei filius et omnes sancti ascende¬runt. Omnes autem qui per aliam por¬tam ad regnum intrare conati sunt: repercusso in limine humilitatis superbie ca¬pite ingredi minimē potuerūt. Nō enimcapit superbos ianua humilitatis: et an¬gustū iter mansuetudinis amatores nonrecipit auaricie et elationis. Quicunqꝫ igitur venire ad celsitudinem celestisdederat: per gradus humilitatis ascen¬dat: sine quibus ascendere quisquis inci¬pit: in profundū perditionis et mortis in¬dubitanter cadit. Humilitas enim scalaest celi duodecim pulchre distincta clẏ¬matibus: de cuius ascensu legislator no¬ster benedictus dicit in regula. Si humilitatis sūme volumus culmen attingere:et ad exaltatione illam celestem velociterperuenire: illa nobis erigenda est scala q̄\n\nin somnis iacob apparuit: ꝑ quaʒ ei ascendentes et descendentes angeli demonstrabantur. Non aliud sine dubio descensusille et ascensus a nobis intelligitur: nisi ex¬altatione descendere: et humilitate ascen¬dere: sicut scriptura nobis indicat diuinaOm̄is qui se exaltat humiliabitur: et quiesse humiliat exaltabitur. Scala vero ipsaerecta: nostra est vita in hoc seculo: q̃ hu¬miliato corde a domino erigitur in celuʒLatera enim eiusdem scale: dicimus no¬strū esse corpus et animā. In que latera diuersos gradus humilitatis et discipline:euocatio diuina ascēdēdos inseruit. Eō¬sequenter vero ipsos duodecim gradusper ordinem pulchra satis distributioneenumerat: ꝗ cū vobis sint omnino notissimi: superfluum fuerit in eis recensendishac vice diucius occupari. Sufficit em̄hoc loco meminisse canonis sancti in cuius verba omnes voluntarie dudum iurastis: vt sciatis robis humiliatem non mīnus ad salutem necessariam: quam dei fimul et proximi charitatem. Monachi erenim virtus maxima esse humilitas dici¬tur: et intantū est sue professiōi necessaria.vt sine ea nequeat saluari. Monachuselatus animo atqꝫ superbus non christi:sed diaboli mancipium est: et partem cumdei filio non habebit in celis: sed cum de¬monibus in inferno sine fine cruciabitur.Nam christus magister et preceptor hu¬militatis omnes detestatur superbos: etin sui consortium non admittit nisi humiles: mites: et mansuetos. Diabolus auteʒcaput et inuentor superbie est: cuius seruīatqꝫ discipuli sunt omnes qui superbiaʒeius et elationem sequuntur. Ipse namqꝫrex superborum humiliatiꝫ ferrenō po¬test: fugit mites: et in conspectu mansuetotorum corde stare non presumit. In con¬uentu enim seruorum dei humiliū chry¬stus habitat: in medio aūt superborū contentiones et iurgia discordantium diabo¬lus cōcitat. Ubi fuerit humilitas ibi paxest vera et summa tranquillitas: vbi autēdominatur superbia: ibi rācor: ira: turba¬tio et discordia sine intermissione confun¬dunt vniuersa. Iauete igitur fratres meīsuperbiā: quoniaʒ si angelos de celo pro¬iect elatos: pauperes quando non dam¬naret claustrales. Demones fecit ex an¬gelis: et socios demonum proculdubio","segment":88,"source":{"mapping_precision":"exact","pages":[{"label":"98","number":98}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-89","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0089","latin":"¶ Omelía. XIX.\nni om̃i tempore totis viribus et quantū potestis fugite oīmem superbiaꝫ et osten rationeꝫ quoniā nisi humiliaueritis val de animas vestras: non intrabitis in re gnum celorū. In simplicitate cordis ve stri coram domino iesu semper ambulate puram in omnibꝰ cōscientiā habentes: ne humilitas vestra fiat bestialis: quia ni bil confert ad salutem peccatorē se publi ce recognoscere: et in malo perfeuerando culpā non emendare. Uerus etenim chri sti seruus humilitateꝫ suam bonis operi bus sanctificat: et omneꝫ vite reatū trans acte per continuam penitentiā emendat. Ad memoriam quotidie reuocat maluꝫ quod se cōmisisse menꝛinit: et se offendiffe dominū grauiter ingemiscit. Aute mul tum ambulat et ita cōmissa deplangit pre terita: vt nequaq̃s cōmittat amplius plā genda. Monachus qui veraciter est hu mulis dominū ieiunum in pura conscientia sequitur: et nihil in hoc mundo timet am plus: quā preceptorē offendere queꝫ imi tatur. Quicquid agit et quocun incesse rit presentē dominum iesum semper cogi tat: et quemadmoduꝫ illi complaceat soli continua meditatione explorat. Hec etc nim vere et christiana humilitas et humi lis est christianitas: peccatum in vera cō punctione diuere: et conscientiā in omni puritate non solū metu penaruꝫ sed chri sti potius amore omni tempore conserua re. Uera monachorum humilitas quic quid potest boni pro dei honore operatur continue: et nihil operaturū se cogitat qd nouit christo displicere. Uera monachoꝝ humilitas nihil ermanum humilitis et domino seruiens in feruore charitatis: sanctorum est socius angeloꝝ: celiq̃ ami cus ciuibꝰ: et demonibus multuꝫ formi dabilis. Nihil enim plus metuūt et fugi unt demones quam humilitatem seruoꝛuꝫ iesu christi: quia cū sint ipsi viciosa volun tate sua superbissimi humili deuotione vehementissime cruciantur. Naꝫ vbi ve ra est humilitas demones subsistere neq̄ uirt: qm̄ sicut glacies ab igne resoluitur: ita maligni spiritus apresentia humilis monachi dissipantur. O veneranda ma ter et conseruatrix omniū virtutū humili tas: tuū est regnū tua potentia: tu regnuꝫ confers humilibꝰ: tu gloꝛiaꝫ felicitatis eterne tribuis māsueris: sine tuo ꝺucatu neuio venit ad celum: qui te sequitur nō timet infernum. Quisine te virituū ope ra congregat: quasi qui puluerē in ventū portat. Tu condimentū bonoꝛū operum es omniū: qm̄ sicuti cibus in ore comedē tis abs sale non est sapidus: ita sine tuo comitatũ dei nullus cōstituetur amicus. Humilitas filium dei homineꝫ fecit: hu militas seruū christi sancto angelo com parabit. Angelus per superbia arburio proprio factus est ꝺiabolus: et homo chri stianus per humilitateꝫ fit angelus. Dumilitas mansuetis dei seruis aperit celū et superbia homines elatos demergit ad infernum. Humilitas dei facit amicos: et superbia demonū efficit socios. Humili tas mentem ad verā sapientiā illuminat et superbia intellectū illius queꝫ possede rit obcecat. Humilitas purgata cunctis inoꝛdinatis affectionibꝰ hominē quem possidet: et superbia suum cultorem omni bus scelerbꝰ et spurcicijs admple. Du militia amatore suū dei seruū efficit: sup bia vero ꝺiaboli mancipiū facit. Dumi li tas sapientem facit in lege domini: super bia autem stultū reddit hominē a cogniti one altissimi. Humilitas introducit pau perem ad consortiū dei: et superbia ꝺiu teꝫ membrū facit ꝺiaboli. Dumilitas ma ter et nutrix virtutum est omniū: et super bia cuncroꝛū est saturigo viciorum. Dumilitas multitudine peccatoruꝫ median te charitate operit: superbia vero sola om niū plenitudine vicioꝛū introducit. Dumilitas bona monacho opera deo facit esse gratissima: superbia autē creatori ela toꝛū studia reddit ociosa. Humilitas q̇ quid postulauerit a domino suscipit: suꝑ borū vero precibꝰ Deus oṁipotens re sistit. Dumilitas in miserationibus domi ni piam semper habet cū hilaritate men tis fiduciā: superbia autem cum ꝺespera tionis aculeo generat in homine pertur bationē. Humilitas in christi amore seu per habet gaudium spiritus: superbia uero perniciosus semper occupat metus humilitas bonoꝛū operū fortix nihil spi ritualiū exercitiorū negligit: superbia aūt oīa salutis studia contemnit. Humilitas peccatores iustificat: supbia vero suos se ctatoꝛes damnat. Humilitas deo facit ꝓ ximū: supbia aūt a gr̄a dei efficit alienuꝫ.\nFo. XLVII.\nb iij","segment":89,"source":{"mapping_precision":"exact","pages":[{"label":"99","number":99}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-90","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0090","latin":"De vera humilitate monachorum.\nHumilitas mandatis dei placida volun-\ntate studiosa obsequitur: superbia preceptis altissimi reluctatur. Humilitas merita sempiterne felicitatis accumulat: su-\nperbia autem sibi grauissima inferni tormenta parat. Humilitas securitatem prestat in mortis articulo: superbia vero horribilem metum et calamitatem affert morituro. Dumilitas animam sui cultoris in tremendo dei iudicio ab omni angustia liberat: supuria aute omnes elatos quos decepit in mundo coram iudice accusat. Humilitas dei seruos iudicis locabit ad dexteram: superbia vero damnandos constituet ad si nistrum. Humilitas causam aget pro suis et obtinebit in iudicio: superbia autem nimirum confusa tradet elatos diabolo. Humilitas premium eterne felicitatis suis rependet amicis: superbia veto tormentam perpe tue damnationis omnibus dabit elatis. Dumilitas in celo sine fine coronabitur: supuria autem apud inferos estimabilem cruciatum cum demonibꝰ perpetuo patietur.\nDumilitas coronata cum christo regnant in celis: et superbia contemptacum dilecto cruciabitur in penis: Dumilitas leta et gloriosa in eternum sedebit ad dextera mundi: superbia autem tristis et ignominiosa sine iacebit in tormentis inferno. Tunc humiles exultabunt in gloria: et superbi omnes pre nimio dolore perpetuis temporibus clamabunt in pena. Ibi istambunt humiles in conspectu dei et sanctorumomni in leticia magna et exultatiom semipiterna: recipientes pro volutaria huius vite inopia divitias immarcescibles: promansuetudine regnum: pro triestitia gaudiomundi et carnis maceratione spontaneacelum. Uidentes auct superbi et arrogantes in inferno constituti tantam gloriam humilium quos in mundo despexerunt miserabuntur in taum subita mutatione faucitorum turbabunturque timore horribili premimia spiritus angustia gementes et dicentes in furore superbie. Hi sunt monachipauperes et humiles quondam vilibus induti: se questrati ab hominibꝰ: ab essu carminium et omnispurcicia carnis abstinentes: quos habuimus aliquem in derisum et similitudinem improperij: nos insensatiori vitam illorem estimabamus insaniam: et finem illorum fine honorem. Ecce quem inter filios dei computatis sunt: et intersauctos fors illorum test.\nErgo errauimus via veritatis: et iustitiennobis lumen non illuxit: et sol intelligentienon est ortus nobis. Quid nobis iam pdestsuperbia qua tunc instati contempsinushumiles: et quid nobis confert habita inseculo diuitiarum iactantia? Preterierunt omnia: et nos per continua cõtumacia inter demones computati sumus: quam humilitatem odiosemper habuimus: ac semine patimur iestimabilem cruciatus. Humiles autem in perpetuum viuent: et apud dominum est merceseorum: et cogitatio illorum apud altissimum. Hec fratres mei semper precogitate: quam dubitanter ita futura sunt: veraque propter ea mētis humilitatem assumite: per eum omne sugite: conscienciam puram consciencia tenere et ereniepmia vite mereamini obtinere. Amen.\nDe monachorum obedientia vera: Omelia. xx.\nUmilitas monachorum si-\nvera et perfecta fuerit: omnene plenitudinem sanctarumvirtutum parit. Quod si virtutum splendorem caruerit: vera in mente humili-\ntas nunquam fuit. In primis etenim veramparit obedientiam: et profundum in cunctispro dei amore subiectionum.Monachusemin qui vere humilis peregrinatur in carne:saluatoris nostri iesus christi studiosumse in omnibus prebet discernim: pro cuiusamore omni vilitate et extremitate contenus: abbati suo in cunctis obediens se gloriaritur subiectum. Magna virtus est humilismonacho celum aperit: et infernum sua fortitudine claudit. Obedientia viam para-\ndyssi reparam: et pacem inter deum et hominemreformat. Hec autem est obedientia monachale vera: que non seruili metus sed inter-\nnō charitatis affectu mandatis superioqueimpenditur: que nō timore pene sed amorem iustitiae vsque ad mortem perseuerans inhilaritate mentis bonum operatur. Due suntale mētis pulcherrime quibus terra monachus in celum auolat: quaque altera humilitas dicitur: altera subiectionis obedientianotoriam. Monachus qui his alios ornatusnō fuerit: et nomen et meritum sue dignitatipenitus amisit. Nec monachus est dicendumus fed meadax et fallacissimus apostataqui scquis ī cenobio vivit et continua servat sine hu","segment":90,"source":{"mapping_precision":"exact","pages":[{"label":"100","number":100}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-91","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0091","latin":"Om̄ilia .xx.\nFo. XLVIII.\nmilis subiectiōis obediētia.Monachus em̄ sine obedientia est monstrum diaboli: et qui preceptis maiori reluctatur penas hereditabit inferni. Vitaꝫ eterne felicitatis inobedientia primi hominis ab inicio perdidit: quā obedientia iesu christi reparauit. Ipse nanqꝫ factus est pro nobis patri obediens vsqꝫ ad morteꝫ: et sua passio ne innocentissima nobis amissam restituit felicitatē. Unde iter adsaluteꝫ est humilis obedientea: sancto legislatoꝛe nostro bene dicto clamante in regula. Ausculta o filiprecepta magistri: et inclina aurē cordis tui et āmonitionē pij patris libēter accipe et efficaciter comple: vt ad eum per obedientie laborē redeas: a quo per inobedientes desidiā recessisti. Obedientia est arbor eterne salutis: que crescit in orto monasticice humilitatis. Obedientia est spiritus sancti domiciliuꝫ: et quietum voluntatis proprie sepulchrum. Obedientia cst sup̄ne felicitatis meritū: et vnicuꝫ monastice discipline documentū. Obedientea est clationis et superbie omnis exterminiū: et cũctorum perfecutrix vicioruꝫ. Obedientiamonem vinct maliciaꝫ: et cunctā extinguit carnis inordinatam voluptate. Obedientia puram et mundam facit conscientiā: et veram in mente conseruat humilitatem. Obedientiaest anime vulnerate remediium: et totius obseruantie monastice fundamentū. Obedientiaest omnī bonorūoperuꝫ fidelis custodia: et syncere mentisdisciplina. Obedientiest mortificatiōnis principiū: et gloriofuꝫ monachi ornamentū. Obedientiestcõseruarix paciset concordie: sine qua vigor perit monasti ce discipline. Obedientiamentis aciē addeuꝫ semper dirigit: et qui vere mortificantus est animo: cuncta huius mundi sola cia contemnit. Obedientiamaonasticū faecit deo proximum: et a cunctis anime for dibus procul alienū. Obedientiestanite decor et indumentuꝫ pulchritudinis: sinequa nemo ad regnū perueneret eterne claritatis. Obedientiestmater victorie: et q̇ nouit ꝓ dei honore subesse humilit: martyrij coronā in celis cõsequetur. Obedientea monachū discernitaseculo: et quicauꝫsequitur intoto corde suo: magnꝰ erit co ram altissimo. Obedienteaest christiane pfectiōiscõfumatio: in cuius humili ergasterio quanto monachꝰ ampliꝰ ꝓfecerint: tāto sanctior euadit. Obedienteaestcerta in hora mortis securitas: qm̄ tāto monachꝰ hinc migratur? euolabit securior: q̃ntofuit ad obedientiam mādatoꝝ paratiortis inobedientia estremunera trix humili: et p̄cipuū insigne meritoꝝ. Obedienteaestnorma christiane mansuetudinis: et fortissimiū interne nutrimentū charitatis. Obedienteaestatiftatis vmbra culū: et immocētie puritatissimam ornamētū. Obedienteaestinonarbore voluntaria mortifcatio: cuiꝰ tantūest dignitatis meritū: q̇ aūt rebell'cst et supbus habitū sine causa portat monasticū. Obedienteaestimembroꝝ volutariamortificatio: cuiꝰ tantūestdignitatis meritū: vt homo nihil habeat maiꝰqđ sit in dei honorē offerēdū.Offerat vnufq́sqꝫ ꝓdei amore qđ pōt: ille ꝓcul dubio plus omīibꝰ obtulit: q̇ volūtarēꝓpriā ꝓpter deū per obedientiamactauit. Magnū quidē est bonū facultates suasꝓpter chri amorē in vsus pauperū distri buere: et inopiā egētiū elemosynis relcua re.Verūquāto parti p̄ponderat totū: q̃nto necessitate nobiliꝰ est liberū volūtatisarbitriū: q̃ntū aterra distat celū: tāto magis ille obtulit: q̇ semetip̄m ꝓ dei amorespontanea voluntate ꝑpetuo abnegauit.Quicqd em̄ substantie tꝑalis obtulerisdeo:nō tuū sed alienūest: et minoris qͣꝫ ꝓpriū tam estimationisqͣꝫ mercedis.Unūhabes ꝓpriū: qđ sup omīia deo placꝫ oblatū.Quid hoc nisi volūtas libera: qua omnipotēs creatore ī tua potestate collocauitVolūtas aūt bona cūctis est maior ditiuscijs: q̇ nihilde o offerť ditius: nihil ꝯfecratur acceptiꝰ. Hoc deo munꝰ p̄ciosissimūfres meismel obtulistis: qn̄ vosinet ip̄oset oīamūdana ꝓ eiꝰ honore abnegantesmonasticū habitū induistis. Nemētoteverboꝝ p̄cor sancte ꝓfessionis vr̄e: et nunq́ꝫ recedat a memoria solēnis illa ꝓmissioquā vnusq́sqꝫ vr̄m in ꝯspectu dei corā nobis emisit dicēs.Ego frater ioānes ꝑmitto stabilitate: et ꝯuersione morū meoruꝫ: to obedienteialedom regulā sancti benedicticoꝛā deo et sanctis ciꝰ: in hoc monasterio qđconstruetū est in honore btī martini: in pͣsentia dn̄i ioānis abbatꝭ. Ecce vinculū q̇nos ad obediētiā volūtarie astrixiiꝰ: ecce h iiij","segment":91,"source":{"mapping_precision":"exact","pages":[{"label":"101","number":101}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-92","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0092","latin":"militia quam profefsi sumus. Hec enim sunt vota que distixerūt labia nostra: hec sunt que obtulimus deo pie deuotionis sacrificia. Certe fratres mei magna sunt que promisimꝰ: et maior incumbit nobis necessitas custodire quod professi sumus Nisi enim fideliter seruauerimus omnia que nobis regula diui patris nostri bene dicti precipit: oṁipotētis dei iustitia nos vt ꝑuros et impios transgressores grauiter iudicabit. Ualde nāqƺ periculosum est promissum deo non reddere: et per obliui onem sancte institutionis propositum violare. Propterea satisfacturus pastoralis cure officio vos ad obseruantiam regularis discipline quotidie soleo admone re: nec dein ceps vnq̃ decrit vobis necessarius sermo salutis: quādiu spiritus mens ꝑseuerauerit in hoc ergastulo carnis. Vos autem curate precor ne sitis iufructuosi auditores: quoniāres pro anima geritur: que semel perdita nunꝗre cuperatur. Quicumqƺ igitur vestrum ad intellectualis stadium certaminis currendum conuenistis in monasterio: quicumqƺ pro christi amore proprie voluntati semeiel renunciastis et seculo: pro galea saltus assumite sanctam obedientiam: et cer tam de hoste reportabitis victoriaʒ. Obedientia enim armatura est monachorum fortissima: cui nulla poterunt nocere aduersa. Dicit nanqƺ scriptura. Qui custodit preceptū: non expcrietur quicquid mali. In prouerbii quoqƺ sic dicitur. Uir odediens loquetur victorias: Obediētia monachum in cunctis temptationibus reddit iniuincibilem: et qui sequitur in omnibus senioris sui consilium: nuncque sentiet anime salutis detrimentuʒ. Obedientia enim est via breuis et aspera: per quam ci to ad ꝑfectionis culmen ascenditur. Monachus autē qui verus est miles christi: suo nunꝗ confidit iudicio: sed in omnibꝰ directioneʒ sui sequitur et obseruat pastorisis. Enim uero qui verus est christi amator: qui monachus omnino cupit esse fideliss: abbatem suum tanꝗ dei vicarium diligit: eiusqƺ mandatis cōsilijs et ordinationibus in cunctis semper obediens hi lariter acquiescit. Quod facere monachꝰ confidenter vt possit: non puer: non indoctus: nec carnasis: non indigens discretione: nec animo leuis vel inexpertus spiritualiū certaminū: in abbatiā ordinandus: sꝫ vir moribꝰ canus: in diuinis scripturis eruditus: spiritu ambulās in vera cōuersione satione sanctitatis pius: māsuetꝰ: mente trāquillus atqƺ discretus: qui et improbis iudiciū et beneuolis nouerit exhibere niserationē. Quotiēs em̄ homo inquietus: turbulētꝰ: indiscretus et imperitꝰ abbas monachorū preficit᷑: mox regularis discipline integritas naufragat᷑. Necesse est subiectionem perire simul et humilitatis obedientiā: qū subditi confidentiā neque unt habere firmiter ad pastorē. Nā si abbas irrisor est fratrū suoꝛū: vel importunus contēptor infirmoꝝ: quis aperiet illi cordis sui qđcunqƺ archaniū? Maxima igit̉ sollicitudine in principio vigilādū fu crit vt pastor destitutis ouibꝰ talis ordinet̉ p̃latus: qͥ nihil aliud queratqƺ dei honorēte animarū salutē. Mōachus qͥ taleʒ fuerit assecurus pastorē gratias agat deo qm̄ his nostris temporibꝰ ratꝰ occur rit: qui se dignū et idoneū in omnibus novuerit exhibere prelatū. Amandus est merito a subditis omnibꝰ: et vt christi vicariꝰ in monasterio ꝯtinua veneracione hono randus. Aperiant᷑ ei secure cogitationes oīm: qm̄ nihil querit aliud qƺ profectū singulorū. Si medicū egrotantiū coroporuʒ opoꝛtu esse prudētē expertū summa discre tione preditiū: quanto magis abbate decʒ esse virū optimū qͥ medicus est anīarū? Fe lices monachi quibꝰ vtilē et idoneū pasto rē dei miseratio ꝯtulit: si tn̄ vt hoc ip̄m intelligant etiā nō negauit. Alioquin mala rū ouiū pastor bonꝰ in sua rectitudine non agnoscit᷑: sed prauorū coꝛrupunt integritatē ordinis raro de pastoribꝰ verū et rectū iudicāt. Propter ingratitudine subditorū rectores plerūqƺ mutant᷑ in de terius: et monachi qͥbonū et vtilē pastorē in vita presentē despiciūt: successore stultū et inutilē iusto dei iudicio susceperūt. Qui in simplicitate subditi sunt recte ambulāt et qͥ christū veraciter imitat̉ nō discernūt presedētē. Habemus em̄ quē sequamur pastorē fidliū anīarū dn̄m nostrū iesum christū: in quē aīo fideliter ꝓspiciētes pastorē visibilē temere non discernemꝰ. Suꝑra cathedrali moysi inquit sederūt scribe et pharisei: q̃ uob̓ dicūt facite: q̃ aūt faciūt nolite imitari. Audi hec omonache: et qͦ\n\nOmelia. XX.\nFo. LIX.","segment":92,"source":{"mapping_precision":"exact","pages":[{"label":"102","number":102}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-93","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0093","latin":"proprie salutis amator es studiosus for-\nmam obedientie qua sequaris considera\nAbbas christi vicarii gerit i monasterio\nquisue bonus sit siue malus: obedientia\nnon suo merito sed christi nomine mere-\ntur omnium subditorum. Nec enim de so-\nlis apostolis intelligimus dictu: qui vos\naudit me audit: & vos spernit me sper-\nnit: sed de quolibet in dei ecclesia prelato\nqui custos et rector constitut: est anima.\nArgo si abbatem habes bonum idoneum\nsanctum: audi vocem eius tanç man-\ndatum dei vicem gerentis: & quicquid ti\nbi preceperit esto obedientis in omnibus.\nSit autem tibi doctrina eius norma vi-\ntendi: & conversatio sancta purioris insti-\ntutionis exemplu. Amicus enim dei est\ni telu christi vicarius: altero meretur vs\ndiligas: altero vero vt in omnibus preci-\npienti obedientias. Quod si pastore assecu-\ntus rudem: imperitum vel certe minus ido-\nneum: caueto preceor ne actiones eius te-\nmerie velis discutere: sed cogita poti? q̄\npeccata tua merentur pastorem inurilem\nbabere. Considera cuiz non quod est sed\nquod dicitur: & honora pastorem propter\nalius amorem et reuerentiam cuius rica-\nriatu insignieur. Obedientiam quaz deo\npromilisti eius vicario pure et simpliciter\nexhibendam omni tempore memineris:\nquoniãsi abbas in sua conversatione ma-\nlus fuerit: vicariatuz tamen christi nisi in\nre deponatur no amittit. Nec te absoluic\na promissa religionis obedientia: pastoris\ntui repzoba vita. Detuenda est vsitati, p-\nuerbi nostri sententia. Monachi repro-\nbi: non merentur abbatem habere bonum\nNon de vobis hoc paradigma vibratuz\nexstitimetz fratres charismi: nec enim\npastorem me malum confido: quamuis\nrudem et imperitum negare non possum:\nsed nec malo de vobis suspitione admis-\nmus vnq̄: quippe qui nihil magis queri-\nmus et fraternam in omnibus nutrire et ampliare charitatem. Frequenter veniuit\nad nos monachi vel cuiz ratione vel sine\ncausa peregrinantes: qui materiaz insta\nbilitatis sue vt plurimù retorquent in ab-\nbates. Et go aũt qui vos ad omia quesan-\ncta et velia cupio esse instructos: charita-\ntes vestras paternè exhortor et moneo: vt\nbis circucelliõib? aures de cetero no por-\nrigaris: qui moribus pastorum suorum de-\ntrabunt: & propria leclera delationem? alie\nnis abscondere contendunt. Non est bee\nmonastice instituïois necessaria integri-\ntas:cauṣa rebelliomis et inobedientie sub\nditoru in capucretorquere pastoris. Qui\nverus est monachus aliena temere non\njudicat: & qui humilis obedientie filius est\ncausas rebellionis non explorat. Qui au-\ntein passionibus carnis indulget consen-\nsum: nunquam potest quiescere: & qui vi-\ntam scrutatur alienam: contemptor salu-\ntis est propriae. Monachus in dei amore\nfundatus non djudicat mandatum sem-\noris: & qui christum semper intueretur pre-\nsentem: suum vt angelum dei veneratur\npastorem. Audacia monachum degener-\nrat: & presumptio multos in carcerem pre-\ncipitavit. Monachus petulas lascivius et proteruus sanctitatis amisit proposituz et nisi revocetur ad mentem dura castiga-\ntione carnis pedem iam posuit ad infer-\nvũ. Qui mandatu senioris curiosa tem-\nritate discernit no est obedientis: & con-\ntristat ad imperiũ no est ver? christi discipu-\nlus. Vera nangoe obedientia no murmurat\nno belitast: no querit diverticu-\nlũ: no tardat: no excusat: nee ostet inimi-\ncu irresignatiois signũ. Ad mandatu se-\nnioris p christi amore semig exultat: occur-\nrit leta: & cum festinatione obedient bilari-\nter. Quid enim aliud est monachus qua-\ncertator aslicitus: qui virtutibus arma-\ntus humilitatis et obedientie semper in\nstadio certanis vigila: & sub triplici acie\nvictor: contra se metipsum fortius pugna-\nt. Beatus ille monachus qui vani sibiipsi\nfaciens: voluntatei carnis superate di-\ndicit: & per continuum spiritualis militie\npsium: montem vere obedientie arduuz\nconsecdit. Vere monachus ille beatus:\nqui coetemptis omnibus mundi solacũs: se\ntorii in amore iesu christi reposuit: & nibil\nia visibilũ ampli? coecupiscit. No est mo-\nnachoru divitias:honores et voluptates\nin hoc mundo querere:nec decet militie christi\nalitid et christi cogitare. O monachum\nter quateroe felice qui voluntatei p christi\namore, priã vlgz ad ultimũ vite mortifi-\ncat in vera obedientia humilis pseuerat\nQuantum sit bonum coraz deo humilis\nobedientia:fratres meinemo sufficienter\npotest edicere:quam cunctis vicinis div-\nuina protestatio voluit preferre. Obedi-\nentia est q aiam deo recociliat: & per effu-\nsione sanguinis martyris es coronat.","segment":93,"source":{"mapping_precision":"exact","pages":[{"label":"103","number":103}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-94","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0094","latin":"[illegible]","segment":94,"source":{"mapping_precision":"exact","pages":[{"label":"104","number":104}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-95","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0095","latin":"Omelia .xxi.\nFo.L4\nmuneʒ: pro cuius amore me indignū ho-\nmineʒ vobis prefecistis abbatē. Ego em̄\nvobis bene currentibus non ero molestꝰ\nsi quis aut declinauerit a via veritatis:cō-\npellor obuiare pro viribus etiam inuitus\nSemper cogitet monachus introitū su-\num ad cenobiuz: et nunqͣʒ obliuiscatur pri-\nmum institutionis sue propositũ: In om̄i-\nbus quoqƺ operibꝰ tuis o monache sem-\nper cogita qm̄ nō es diuturnus super ter-\nraʒ: sed in breui ab hac vita migraturus\nes:et quando forsitan non existimas mo-\nriturus. Austodi ergo inuiolatū sanctita-\ntis proposituʒ: et semper esto vigilans in\noperibꝰ bonis: vt cū venerit dn̄s et te voca-\nuerit inueniat preparatū. Uemento qm̄\nperegrinus es in terra:nec habes hic ma-\nnentē ciuitate:sed quemadmoduʒ viator\nfestinanter ad itineris terminū properat:\nita mors ad te:quotidie sine iufermissiōe\nappropinquat.Huʒ ergo sanus es dispo-\nne domū conscientie tue vt mortē non ti-\nmeas:qm̄ raro bene morit̉:qui nō vt quo-\ntidie moriturus preparatur. Oqͣʒ secure\nde hac vitamonachus egreditur: qui cō-\nscientiā in omni puritate custodiens mũ-\ndam ad integritatē regule sanctiffimi le-\ngislatoris nostri vsqƺ ad morteʒ sime repre-\nhensione omni tempore conuerfatur.Do-\nminū nostrum iesum christū quasi presen-\ntem īmo nusqͣʒ absentem mens tua iugi-\nter habeat in memoria:et non transeat ho-\nra in qua pacientem pro te cum gratiarū\nactione non cogites.Sta in humilitate\net vera obedientia: et nulla tibi vnquā pre-\nualebunt contraria.Quemadmodum\narbor multas et magnas radices in terra\nmittens:non facile de loco suo euellitur:\nsic monachus charitatem et obedientiaʒ\nin humilitate cum ceteris virtutibus pos-\nsidiens nequaquam a demonibus supe-\nratur.Obedientia magna virtus est fra-\ntres que menti ceteras virtutes inferit:\ninfertasqƺ per humilitatis ministeriū cu-\nstodit.Ipsedn̄s noster iesus chr̄s qđ factꝰ\nest ꝓ nobis obediēs vsqƺ ad mortē crucis\ncorda vestra ꝑ gratiā suā illuminet: qͥ viuit\net regnat cū deo patre in vnitate spūs san-\nctideus:p om̄ia secula seculorū.Amen.\nDe continentia et ue\nra castitate:Omelia .xxi.\nM A xime optarem fratribes\nmeīchariffimi ea me gra-\ntiam confeccum a deco-\nqua vobis paftor dignꝰ et\nidoneus opere fimul effē\net fermo. Scio em nec\nme fugit quam periculosares fit homini\niuueni et inexperto qualis ego sum regi-\nmen animarum:quando is qui necdum\nfemetipsum dirigere et gubernare ad iu-\nfitie normam didicit:accedere ad aliorū\nmagifterium presumit.Arubesco in me-\ndio vestrimos meum aperire ad docen-\ndum: quibreuui tempore discipulus ante\nmaturitatem cogor esse didafcalus.Ue-\nrum quoniam ita placuit vobis et volui/\nstis me iuuenem habere magiftrum:par-\ncite mihi quoniam neceffitas me compel-\nlit confimifum pro viribus adimplere of-\nficium.Vestris mihi subuenite orationi-\nbus precor fratribes: vt vires quas eratis\nimperia denegat:dei miferatio impen-\ndat.Aupio enim vos coram deo ambu-\nlare in omnipuritate mentis et corporis:\nvt ei complaceatis cui ab initio tra-\ndidiftis.Ducem itineris affumpti ad ce-\nlum:intueamini dominum nostrum ie-\nfum christum qui natus de virginē ma-\nria semperfudicissima:mētis et corporis\nperfectiffum caftitatem perpetuo con-\nferuauit.Quinc fequamin preceptorē in-\ncuius militiā manus confecraftis:vt non\nfolū corpore feruetis indictā vobis conti-\nnentiā:fed etia mente lucidā super faphy-\nrũ et carbūculū cuftodiatis ꝑpetuo catti-\ntatē.Caftitas em virtus pulcherrima p̄-\ncipue decet claufrales:p qmā sub iugo\nronis impetꝰ oīs refrenet libidinis:et fu-\nria extincta viciorū habitudo corporis fer-\nuet totius honeftatis.Monachꝰ incōti-\nnes et lafciuꝰ:qͥ spurca carnis libidinē seq̇-\ntur:cū demonibꝰ qͥ recefferūt a dn̄o cōpu-\ntaf.Tria fūt em sine quoʒ obferuatiōe ꝑ-\npetua:nemo int monachꝰ censet noīan-\ndus.Dorū primū est humil' et vere subie-\nctionis obedientia:fcdm abdicatio ꝓ-\nprietatis vt p̄cipit regula:tertiū perpetue\nɔtinētie et caftitat īuiolata cuftodia.Qđ\nlibʒ istorū violauerit monachꝰ:ordīs sui\nxpositū corrupit.Quow caftitas ftētat comitibo:ieiunio viʒ ac tꝑantia:qͥbꝰ fi ali-\nqn dftitura fuerit:cito ꝓculdubio labefcit.\nCaftitas mōachoꝝ ornamētū ē maximiū\nq̈ decorati ad ɔfortiū ītroucct angeloꝝ.","segment":95,"source":{"mapping_precision":"exact","pages":[{"label":"105","number":105}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-96","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0096","latin":"De continentia et vera castitate.\nCastitatem nihil est pulchrius: que conceptum de immundo semine facit munduꝫ de hoste quoqƺ efficit domesticū: et de hominete reste angelū. Castitas virtus est omnium virtutum speciosissima: que dū pro chꝛisti amore vsqƺ ad mortem seruan da promittit̉: inestimabili premio remuneratur. Castitas angeloruꝫ societati est proxima: et summa chꝛistiane mentis me dicina. Castitas est iesu chꝛisti eterni regis amabile domiciliū: et future īcorruptionis mirabile principiū. Castitas est ple nitudo celestis gratie: per quam redintegratur om̄is corruptio nature. Castitas estvirtus omniū potentissima: per quam in vase fragili mirabili certamine vincitur natura. Castitas vitam imitaturn angeli cam: et nescit in medio luti aliqnā macule conspersionem. Beatus homo qui vere donuꝫ castitatis a domino deo suscipere promeruit: et ipsuꝫ inuiolatū vsqƺ ad morrem in humilitate christiana custodiuīt.\nCastus est qui amore ietu chꝛisti mente et corpore purus ab omni carnis coinquinatione se abstinet: qui feruore sancti spiritus in charitate dei dulciter ardet: qui nibil omnino concupiscit in hoc seculo: qͥ esse et viuere sensibus fortiter restringit.\nCastus estqui memorioprofessionis miliarie spiritualis motus carnis ratione comprimit: et om̄es prurientes libidinis scin tillas mox aprincipio forsteringit. Castus est quifugit omnē materiam et occa fionem luxurie: qui pepigit fedus cū ocules suis ne quidem cogitet de femina: et ponit custodiam sensibus suis ne quaingeranturfeda vel impudica. Castus est qui lasciuorum declinat consortia: et semper auertit oculos suos ne conspiciat vana. Castus estqͥ omniuꝫ mulierū detestatur frequentiam: et qui suam fragilitatez cum timore et vigilantia om̄i tempore habet suspectam. Castus quidez est qui mẽte et corpore naturam imitaturn angelicaz et qui sanctis moribus nullam admittit corruptionem. Castitas donuꝫ est gratiet non opus nature vel industrie humane Castitas monachum humilē deo facitese gratissimū: quoniaꝫ qui viuit in carne mortali sine corruptiōe socius est angelo rum. Qui castitateꝫ assecutus est veram semper est humiliꝫ: et qui naturaꝫ eius intelligit: non sibi eius possessionē arrogat: sed domino qui dedit. Nemo enim castꝰ viribus suis: qm̄ naturam vincere homo fragiliꝫ nō sufficit: nisi dederit ille qui naturam et om̄ia creauit. Naꝫ quotiens natura per castitatem vincitur: deus homini manifeste cooperatur. Habet aut̄ ipsa castitas in pubescentibus difficile principium: quo usqƺ motus illicite cogitatiōis ducatur in contemptū. Castitas fornicationē fugiendo potius quā concertando exuperat: qm̄ tot subtilibus armis luxuria circūcingitur: vt vltro sit declinanda priusqƺ congrediatur. Quotiens ergo cūqƺ animus luxurie motibus tangitur diuinū sine mora auxilium inuocetur: non detur īmunde cogitationi deliberatiōis spaciū: sed mox vt sentiri ceperit per obliuionis remedium ducatur in contemplū\nQuꝫ hoste fraudulento et qui semper vti tur insidijs: nulla sunt penitus cōmiscenda colloquia: et cuꝫ īmundis cogitationibus labitur: et nisi motus luxurie mox compri mas a principio roborātur. Monet sanctus chꝛisti apostolus paulus cōtra que libet vicia pugnandum: fornicationē solā precipit fugiendā.\nMateriaꝫ contra novictorie circūferimꝰ: propterea vult qd̓hostem fugiamus. Castitas ieiunio altur: gula naufragatur. Unde si castitatez diligis ama ieiuniū: vt necessariū habeat aliuentum. Qui castus est apis industriam sequitur: et qui vere est monachus quasi omnibus floribus exornatus cunctis virtutibus decoratur. Castus est nōomnis qui nescit luxuriā: sed qui incarnepura et mūda pro chꝛisti amore soliusscriam mentis obtinet sanctitatez. Alioquinquid prodest domicilij puritas: si habitator sit fedus et īmundus? Habuit et virgines suas quondaꝫ veste sacrificantes ceça gentilitas: sed quia non deo vero pudi dicitiam corporū īmolarunt: nec fidem rectam mente tenuerunt: cum suis demonibuseos quos coluerunt in profunduꝫ inferni descenderunt.\nCastus est em̄ qui amorem creatoris et carneꝫ ab omni cohibet luxuria: et mẽtē sanctis virtutibus ipsi deoīmolat ommifariaꝫ decoratam. Extra fi\nExtra fideiologiae, libri tres. Prima pars. De castitate et continentiae. Quaestiones duodecim. Secunda quaestio. Quaestionum prima. Item. Quaestionum secunda. Item. Quaestionum tercia. Item. Quaestionum quarta. Item. Quaestionum quintā. Item. Quaestionunsexta. Item. Quaestionumbrea. Item. Quaestione septima. Item. Quaestionenumaginta. Item. Quaestioni centum. Item. Quaestiona cenƕtiua. Item. Quaestionscentenƕta. Item. Quaestionesextentū. Item. Quaestiosecundę extensu. Item. Quaestiónitertia extensu. Item. Quaestionũquarta extensu. Item.Quaestionequintę extensu. Item.Questionesexta extensu.\nItem. Quaestionesepstima extensu. Item.quaestioneoctaua extensu. Item.q̄uatenꝰ extensu. Item.quaesitionesecunda octaua extensu.Item.quaestionesecunda nona extensu. Item.quaestionesecunda decaua extensu.\nItem.quaestionesecunda cenƕta extensu. Item.quaestionesecunda centenƕta extensu.\nItem.quaestionesecaenta extensu. Item.quāstionesecundo cenƕto extensu.\nItem.quaestionẽsecundo cenƕtorextensu. Item.quaq̄stionesecundocentorex","segment":96,"source":{"mapping_precision":"approximate","pages":[{"label":"105","number":105}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-97","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0097","latin":"dem iesu chꝛisti hodie non est castitas ve\nra:neqꝫ ad salutem eternaz meritoria. Nī\nue castus o monache.conuersare purus et\nsāctꝰ:et quam diu manet in corpore spūs:\nde luto non presumas confidentiā habe-\nre castitatis.Cibus castitatis est ieiuniuz\net abstinentia:et ī omni actione salubris cō\ntinentie firmamentū.Sed cuʒ omnia fu\neris assecutus noli confidere:iquia de celo\nlapsus est quem scimus nihil manducaf-\nse.Maceratio corporis ad conseruandā\npulchritudinem castitatis et necessaria est\nvalde et vtilis:sed quantumcun in vtra\nqꝫ profeceris noli tibi metipsi confidere:\nsed vigilans semper et sperans in auxiliū\ndomini time.Nisi enim continue et instā\ntissime tenueris te in timore domini:cito\nsubuertetur domus cōscientie tue. In va\nnuz currit:qui castitatem suis viribus cu\nstodire presumatit.Adisi enim dominꝰ edifi\ncauerit castitium domicilium:frustrala-\nborat qui abstinentie construit murum.\nEt nisi tu viribus totis gratie diuine coo\nperator extiteris:castitatis pulchritudinē\nnullatenus obtinebis, Ne enim castuʒ\nte faciet deus sine tua voluntate:ne tu\ndonum hoc magnuz confequeris nisi suc\ncurrat ille per suam miserationem tue infirmitati.Tuum ergo fuerit o monache ī\nbona volunteate castitatis offerre deside-\nrium:et in humili confidentia certuʒ a do\nmino expectare incrementū.Adhibe iuu̅\net non deerit domini auxiliũ.Castitas\ndonū est gratie non nature:et preter carnē\nin carne viuere:angelice fortitudinis est\nnon humane.Veruntamen non est diffi-\ncile seruare castitatem homini bone volū\ntatis:qui maxime segregar̄ a tumulu se-\ncularium:et viuit solitarius in medio mo\nnachoruʒ.Monachus etiaʒ qui iuuenis\net innocens bone reformationis cenobiū\ningreditur:si mentem suam in timore do\nmini continue occupauerit.minus a luxu\nria impugnatur.Perniciosa enim est libi\ndinis experientia:quoniam sicut quidam\nveraciter dixit.vincere vult animos non\nsatiare venus.Monachus auteʒ proprie\nsalutis studiosus amator libidinis ardo-\nrem defacili potest extinguere:si ociuz et\nsaturitatem fugiens in spirituali exerci-\ntio se continue voluerit occupare.Juter\nomnia nippe vitia nullum amplius et\npericulosius castitatem impugnat:quam\nscuritas et ociuz.Si hec duo mala supe- rauerit monachus:castitateʒ facile custo\ndiet.Hinc sāctissimi principes monacho\nrum cupientes amputare libidinis cau-\nsas:victum nobis parcij ac tenuem con-\nstituerūt ad certaʒ mensuram: quo corpꝰ\nsustentetur ad necessitatē:et non incrasset̄\nad libidinem. Somni quo parcitatem\nmonachis vtilem sanxerunt:quia requi-\nes immoderata carnem non minus extē-\ndit quā gula.Ocium vero tanquam ani-\nme perniciosissimā pestem longe volue-\nrunt esse a claustralibus: partientes sa-\npientissime tempus vt monachus nun-\nquà inueniretur ociosus.Audite hec\nfratres et mente percipite:qui thesaurum\nmagnum in fragili corpusculo portatis.\nOciū fugite semper aliquid boni facite:\nvt quotiens temptator diabolus accesse-\nrit:vtiliter vos inueniat occupatos.Enī\nuero qui ociosus est.insidijs patz temptā\ntis:qui autem occupatur in opere bono:\naditum clausit omnē insidijs.Continua\nigitur exercitatione occupandus est ani-\nmꝰ:vt nunquā inueniatur ociosus.Bea-\ntus ille monachus qui mentē suaʒ omni\ntempore in bonis exercitijs occupat:et nū\nquam in somno torporis et ignauie dor-\nmitat.Beatus est miles christi spirituia-\nlis qui semper in timore domini vigilat:\net omnes inordinatos motus carnis sta-\ntim a principio refrenat.Veram enim ca-\nstitatem illesam custodire non sufficit:q̇s-\nquis cum immundis cogitationibꝰ qua-\nsi deliberans iudit.Primis motibus ini-\nquarum cogitationū reluctandū est:quo\nniam vbi mora generat periculum:statiʒ\nfortiter est pugandum.Semper est vi-\ngilandum contra salutis nostre aduersa-\nrium:qui nunquam citius vincitur:quā\nsi moxa principo suffocetur.Continua\n exercitatione opus est fratres:quia mens\nin sāctis studijs semper occupata est qua\nsi turris altissima fortitudinis:i̅ qua con-\nstitutus miles iesu christi vigilantiissimus\nnullas metuit insidias hostilitatis.Ob-\nsecro vos igitur fratres mei charissimi ne\nocio tempus consumatīs:ne materiaʒ in\nvobis vitiorū auxeritis: qui maligni spi-\nritus astutias non ignoratis.Continen-\ntiam seruate in omnibus:et directricē vir-\ntutuz temperantiam adhibete cunctis o\nperibus vestris:Semper cogitate quem\nadmodum oporteat vos in omni religio-\nne et sanctitate ambulare coram domino-","segment":97,"source":{"mapping_precision":"exact","pages":[{"label":"106","number":106},{"label":"107","number":107}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-98","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0098","latin":"De continentia et vera castitate.\ndeo in cuius verba iurastis: et sic viuite vt comparere in eius iudicio non timeatis.\nDonachi estis in ministeriũ domini nostri iesu christi volũtaria ꝓmissione segregati de mundo: vnde oportet sub necessicate falutis altiorẽ et sanctiorem vos ceteris conchꝛistianis ducere vitã: et omnemcarnis et anime decuincere prauitatẽ. Oporter enim vos mente simul et corpore semper esse castissimos: et nulla corruptibiliscarnis spurcitia maculatos. Donachꝰincontinens apostata est: et qui carnẽ sua coinquinat spurcitia mulierum similis ēviolanti iuramentũ. Lacus inferni luxuria: et desperatio semper incontinentie estproxima. Donachus qui semel in feueacarnis labitur: raro ad vera compūctionēcordis inflamatur. Naʒ fornicationis viçiũ confuetudine diuturna conualescensdefacili non vincitur: nisi cōtrarijs remedijs per violentiā emendetur. Maiorisdifficultatis est postlapsũ carnis ad verācastitatē resurgere: quam in habita continentia permanere. Facilimum estastu rectitudinis in quodlibet viciuʒ caderequam roboratum confuetudine peccatũemẽdare. Nam vt veraciter quidam aitgentilis faciliis est descessũ carnisad veraconuenire: hoc opus hic labor est.Consideremus illos qui foueam banc turpissimaʒ incide/ runt: et postea maiorum auctoritatead penitentiam compulsi sunt quemadmoduʒin medio fratrũ conuersantur. Vere computationis non habent signa: sed in ariditate cordis vita magunt inquietã. Nulla mentis deuosio apud eos conspicitur:sed carnis vbicqꝫ solatio sequunt̃. O quaʒraro ad interni amoris dulcedinẽ cōuertitur: quisquis in lacuʒ fornicationesemelprecipitatur. Nisienĩ prusquam in hancmiseriã deueniat fūdatus in timore domini fuerit: lapsus difficultate ad vera cōpunctionem recurrit. Sobreigitur viui te fratres charissimi et semper vigilatoin orationibus sanctis: quoniam nisicautissime in omnibuscambulauerut᷑: laqueosdemonum nequaquam poteritis euaderre. Abstinentiam diligite: humilitateʒ super omnia custodite. Nemo enim carnissue motus potest deprimere: qui gulam etsuperbiam contempserit edomare. Fornicationis insolens demonium nunquammelius vincitur: quam si vera cordis hu/ militas in plenitudine virtutum omniuʒconferuetur. Nam sicut omnipotens deꝯsuperbis resistens. humili bus dat gratiaita diabolus fugiens humiles. superbosprecipitat in fornicationeʒ. Qui ergo gulosus ad satietatē manducans et bibẽsvincere spiritum fornicationis desideratquasi oleum ad incendiuʒ portat. Et qui cum sola abstinentia luxurie motus contendit extinguere: similis est homini quicumq̃na manu in medio fluctuum cernitur natare. Oniungatur abstinentie continua ad deum oratio: et in naui sanctehumilitatis secure nauigabitur. Semper fitin ore monachi oratio: et memoria passio/nis et mortis domini iesu. nunquaʒab eiꝰmeditatione recedat. Nihil enim sic men tem aduersus demoneʒ fornicationis cōfortat et animã: sicut d̓uota meditatio pafsiõis domini et saluatoris nostri iesu chꝛisti.Quotiens ergo motum carnis inordinautum senseris: quotiens hostem adesseinuisibilem ad nocendũ per cepe rit: moxad pendenteʒ in cruce filiũ dei confugitoflexisqꝫ in terram genibus talis ad cũ formetur oratio. O iesu crucifixi amor meꝰper dolorem vulnerum tuorum misere mer: per sanctissimi sanguinis tui effusioneadiuua me in isto certamine. et per virtute saluatoꝛis omniū petitiones solidantur.Nihil antiqui hostis ĩsidias magisextenuat: nihil vires malignitatiseius ciuitate ĩfirmat: quā si deuotus chꝛisti seruꝰinimeditatiōe amarissime passioĩs dominifur quispiam fugit ante faciem iudiciꝰ ꝑsequẽtis: sic diabolus velociter euanescitaconspectu monachis meditantis cum atentione passionem et mortem saluatorismuo motꝰ inique cogitationis extinguit̃vbi passionis chꝛisti a maritudo ad mentē reuocar̄. Quemadmodũ nix incalescentesole resoluitur: ita diabolꝰ a meditatiõepassionis dominice fugatur.Maxiuʒcastitatis p̄sidiũ: est auxiliũ semper in uo/care diuinũ. At nisi mox a principio temptatiõiscurreas ad dominũ: sed ies pau/latim ex mora detrimẽtũ. Naʒ idmorã incogitationibus ꝑniciosis admiferis. infẽsibilẽ mox demones ingerũt cecitatẽ men","segment":98,"source":{"mapping_precision":"exact","pages":[{"label":"108","number":108}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-99","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0099","latin":"Om̄ia XXI.\nFo. LII.\ntis. Nisi em̄ mēs priꝰ excecatae fuerit: vo¬\nlūtas d̓moni n̄ succūbit. Fornicatiōis ꝟo\nspūs mentē in primis grauiter obtn̄brat:\npostea donec p̄cipitauerit in pctm̄ obce¬\ncatū pugnat. Postea vero quā monachū\nin lutū nefādi sceleris p̄cipitauere: ne cō¬\nfurgat iteꝝ ad penitentiā duobus se mo¬\ndis interponit. Aut em̄ peccati grauitatē\nsubtiliter alleuiare conatur vt penā gran¬\ndem nō metuat: aut districtionē iudicij la\npso reducit ad memoriā vt desperationis\nfouea incurrat. His laqueis capitur pec\ncatrix anima: et quāto diutius iacuerit in\nꝑfundo miserie: tāto redditur magis ob¬\ndurata. Fugite o claustrales ociū: et gulā\nsatietatemqƺ ventris sūnopere declinate\nqn̄ monachus qui ventrem cibo et potu\nsatiat:fornicationis demoni materiaʒ no¬\ncendi prestat. Cordis verā cōtritioneʒ est\nsumite: et illicitos motus carnis ꝑ lachry\nmas orationis refrenate. Nemo eniʒ cor¬\npus suum recte vincere sufficit: qui cōtri¬\ntionis aculeū prius nō assupsit. Ad san¬\ncte autem contritionis gratiaʒ non potest\nꝑtingere: qui seipm̃ perfecte cōtēpserit ab\nnegare. Quisquis aūt seipsum pro christi\namore perfecte abnegauerit: iam carnis\nimpetū superans gratiaʒ contritionis fa¬\ncilius cōsequetur. Na qui voluntate mor¬\ntificatus est: nihil carnale nihil turpe con¬\ncupiscit. Sed quis est nostrū fratres qui\nad hanc mortificationis gratiaʒ dicere se\naudeat peruenisse? Quis nostrū se nesciat\ninfirmum? In stadio spūalis milite cur¬\nrimus: et quotidiano certamine contra vi¬\ntia pugnam? Fiduciā pacis nullā accepi¬\nmꝰ: etiaʒ si pace interdū habeam?. Quā¬\nto nobis familiarior est infirmitas carnis\nranto sunt duriora prelia castitatis. Hinc\nnobis maxime vigilandū est: quando ho¬\nstem familiarem circūferimꝰ: et quasido¬\nmesticuʒ impulsoꝛē mali sustinemꝰ. Quo¬\nusqƺ igitur in hac mortalitate viuinꝰ: cor¬\nruptorem castitatis semp̄ timeamus. Ca¬\nneamus omnia que libidinem excitant: et\nquantū possum accidiam et ocium fu¬\ngiamus. Sunt enim vere castitatis for¬\ntissimi hostes saturitas panis et ocium: qͥ¬\nnisi per abstinentiam et operationem salu¬\ntaris exercitij procul expulsi fuerint: proxi¬\nmuʒ castitati minantur naufragiuʒ. Om¬\nni custodia seruate corda vestra o charissi¬\nmi fratres mei: et contra nunquaʒ dormi¬\ncilem aduersarium vestrum semper ani¬\nmo vigilate. Armate vos lorica perfecte\nfidei iesui christi: quatenus opere et credu¬\nlitate sicis veri christiani. Omnes in fra¬\nterna charitate semper estote vnanimes.\net in vera regularis discipline obseruātia\nsine fictione concordes. Ieiunium et con¬\ntinentiam diligite: sine intermissione sem¬\nper orare. Oculū velut anime pestein par¬\nniciosam fugite: et in sanctis operibꝰ voꝛs\niugiter exercete. Amate silentiuaʒ et solitu¬\ndinem monasticam nolite fugere: si veraʒ\nmentis et corporis munditiaʒ cupitis ob¬\ntinere. Ocularū auriuaʒ et sermonū conti¬\nnuam habete custodiaʒ: ne per fenestras\nmors ingrediatur ad animam. Dulierū\nalloquia fugite: et contactus etiaʒ sancta¬\nrum velut ignis incendiuaʒ declinate. Ne¬\nmo tuto libēter intuetur quod mortis af¬\nfert aculeum cupitum. Dominū nostruʒ\niesum christuʒ morientē pro vobis in cru¬\nce fidelibus oculis niētis per amorē seni¬\nper aspiciterin eius doctrina euangelica\nvos salubriter quotidie occupate: passio¬\nni eius simul et morti gratias humiliter a¬\ngite. Hec si continuata perscuerātia in ve¬\nra simplicitate cordis vsqƺ ad mortem fe¬\nceritis: confidimus quod sanctorum con¬\nsortio eritis premiandi.\nDe fraterna charita\ntate monachorum.\nOm̄ia.xxij.\nAUdiuimus fratres mei\ncharissimi dominum no¬\nstrum iesum christiū in sā¬\ncto euāgelio precipientē\nQuecumqƺ vultis vt fa¬\nciant vobis homines: et\nvotacuite ilus similiter. Creuis quidē sꝫ\nsolida fraterne charitatis cōmendatio: si¬\nne qua nemo ad dei amorē pōt ascendere\nNemo eniʒ potest deū diligere: qͥ cōchri¬\nstianū suū cōuincit nō amare. Dunc bea¬\ntꝰ ioānes dicit Apostolus Omnis qͥ odit\nfratrē suū homicida est: et scitꝭ qm̃ omnis\nhomicida nō habʒ vitā eternā in se manē¬\ntē. Un̄ siquis dixerit qm̃ diligo deū: et fra¬\ntreʒ suū odir: mēdax est. Propterea sanctꝰ\nhortatur nos christophilꝰ paulꝰ dicens.\nAlter alterius onera portate: et sic admī¬\nplebitis legē christi. Et princeps aposto¬\nlorū ita nos admonuit petrus. Ante om¬\nnia imquit mutua in vobismetipsis chari¬\ntatem continuā dabentes: quia charitas i ij","segment":99,"source":{"mapping_precision":"exact","pages":[{"label":"109","number":109}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-100","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0100","latin":"¶ De fraterna charitate monachorum.\noperit multitudinē peccatoꝝ. Quā sit ne-\ncessaria fraterna charitas ad saluteꝫ dn̄s\nvniuersorū iesus christꝰ apuit dicēs. Di-\nliges dominū ꝑdū tuū ex toto corde tuo:\net in tota aīa tua: et in tota mēte tua. Hoc ē\nprimū et maximū mādatū. Secūdū simi\nle ē huic. Diliges ꝓximū tuū sicut temet/\nipsū. In his duobꝰ mādatis vniuersa lex\npēdet et ꝓphete. Quicqͥd em̄ in tota serie\nscripturarū vsquā p̄cipit̉: ad hec duo mā¬\ndata sine dubio refert̉. Proximū hic n̄ sā\nguinis necessitudine iūctuꝫ intelligimꝰ: sꝫ\nomnē hominē societate rationis maxime\nvero christianū: quē vnusqͥsqꝫ tāqͣꝫ seip̄m\niubetur diligere: cum quo eternā salutem\ncernitur expectare. Vos aūt fratres ma-\nxime decet alterutrū in vera charitate sal\nuatoris iesu diligere: quibꝰ profes¬\nsio indicit monastica totis viribꝰ ad ꝑfecti\nonis culmen anhelare. Nam sicut radix\nomniū malorū ē cupiditas: ita radix om¬\nniū bonoꝝ est charitas. Deum in primis\npropter seipsū qͥa sūmuꝫ bonū est suꝑ oīa\ncorde puro debetis diligere: ac deinde ꝓ¬\nximū syncera charitate ꝓpter dominum\namar̄. Hec duo charitatis p̄cepta christi\nauctoritate coniūcta sūt: vt alterū imꝑleri\nsine altero nullatenꝰ possit. Nā qͥ deū ve¬\nraciter diligit: proximū suuꝫ odire non pōt.\nSi oderit proximū: nō vere diligit deum\nParit eī dei amor dilectionē ꝓximi et per\namorem ꝓximi nutritur amor dei. Si al¬\nter amorū defuerit. alter minime cōuale¬\nscit. Nā qͥ proximū suū ꝓfecte nō diligit:\nse dei amore vacuum ostēdit. Tunc ergo\ndū veraciter diligimꝰ: qn̄ ꝓximū nostrū\nhoc est omnē hominē christianuꝫ syncera\nintētione diligentius amainꝰ. Charitas\nnāqꝫ fraterna est vinculū pacis: que sola\nnutrit in habitatiōe cōcordiā et cōseruat\ninter fratres christianā vnitatē. Charitas\nest genitrix māsuetudinis et generosa ma\nter catholice pietatis. Charitas fraterna\ndemonibꝰ est formidabilis: qm̄ victorio-\nsos facit omnes quorū circūplectit atriū\ncordis. Charitas extinguit libidinis incē\ndiū: et omnē multitudineꝫ operit peccato¬\nruꝫ. Charitas homineꝫ deo reddit charif\nsimū: et sanctoruꝫ sociū facit angelorum.\nCharitas in vnitate sanctoꝝ cōseruat ec\nclesiā: extra quam salutem nullꝰ consequi\ntur eternā. Charitas fraterna moꝛes cō¬\nponit claustraliuꝫ: et dū habitare facit in\nmedio monachoruꝫ. Charitas nulli facit iniuriā: sed omnibus ministrat auxiliū ꝑ\nmiserationē. Charitas exterminat omne\nviciū: quia nutrix est vnica omniuꝫ virtu\ntum. Charitas fraternitatis reformatio¬\nnem in vigore conseruat claustraliū: et ma\ngnā operatur salutem animarum. Chari\ntas mutua confirmat obedientiam et fru¬\nctuosam facit fraternā correctionē. Cha¬\nritas veraꝫ inter fratres nutrit concordiā\net tam mentiū quam corporum bene redo\nlentem conseruat castitatē. Charitas mo¬\nnachos in domo dei facit eē vnanimes:\net in oīni bono oꝑe laudabiliter cōcordes.\nCharitas mutua rigorē ordinis alleuiat:\net omnia que dura et aspera videntur car¬\nnalibus per cōsuetudinē quasi leuissima\nquedam in naturam cōmutat. Charitas\npulcritudo est monachoru pulcherrima:\nque cūctis est virtutibus adornata. Cha¬\nritas odiū et inuidiā de cenobijs seruori\ndei penitꝰ exterminat. et reliqua mortꝭ cri¬\nmina ꝓcul sua presentia fugat. Charitas\nfratrū est spiritus sancti decens habitacu\nlum: et serene conscientie fortaliciū. Cha¬\nritas menteꝫ a crudelitate seruat in¬\nnoxiaꝫ: et placidā cūctis subministrat ani¬\nmi leuitatē. Haritas fraterna salutem qͣ\nrit omniū: et nō sinit habentē se torpescere\nociosū. Haritas nō detestatur inopiā: sꝫ\nparata ē fratrū amore omnē sufferre pau¬\npertatē. Haritas est aqua celestis dulce¬\ndinis: quā si qͥs in feruore spūs sancti po¬\ntauerit: inferni ꝑpetuāsitiꝫ nō expauescit\nCharitas fraterna carnis nō querit ille¬\ncebras: sed affectiones dirigit in proximū\npuras. sanctas et impollutas. Charitas\nnomē habꝫ caste pulchritudinis: quod cō¬\nmunicari nō potest rebus vel actionibus\nimpurissime voluptatꝭ. Haritas purita\nteꝫ diligit atqꝫ mūditīā: et nō admittit ali¬\nquā impuritatem. Charitas in oꝑatione\ndilectionis nō carneꝫ proxiui considerat\nsed animā: quā ad imaginem dei nō dubi¬\ntat esse creatam. Haritas fraterna pijs\nadmonitionibꝰ delinquentē proximū eri¬\ngit: et omnes actiones suas ab omni ma¬\nlitia puras et innoxias custodit. Haritas\nin pace et tranquillitate mentis ambulat:\net neqꝫ verbo neqꝫ facto neqꝫ signo proxi¬\nmū contristat. Haritas quantū pōt se in\ncunctis humiliat: et infirmanti proximo\nqͣsi dei filio diligētissime ministrat. Cha¬","segment":100,"source":{"mapping_precision":"exact","pages":[{"label":"110","number":110}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-101","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0101","latin":"Omnia XXII.\ntas neminē temere iudicat: sed peccanteꝫ proximū mansuetissinis admonitionibꝰ humiliter emendar. Charitas terribilis et metuenda est reprobis: sed pia et benigna mansuetis. ¶Charitas aliena incōmo da veluti propria computat.et pro fratruꝫ tribulatiōe quasi patiar̄ ipsa plorat. ¶Cha ritas omnibus īu necessitate positis coin patitur: et non minus pro malis alienis quam pro suis contristatur. ¶Charitas ꝓximo nihil improperat: sed infirmitates omniū pro dei amore semper equanimi/ter portat. ¶Charitas in bonis operibꝰ est ussidua: et quàm diu manet in corde nunquam est ociosa. ¶Charitas nihil eoruꝫ ad que obligatur negligit: sed omnia quā diligentissime custodit. ¶Charitas fraterna legis est consumatio:quoniam quicquid post dei cultum precipitur:ad dilectioneꝫ proximi refertur. Hinc sanctus christi amator dicit.Qui diligit proximum:legeꝫ impleuit.Flam non adulterabis.non occides.non furaberis.non falsum testimonium dices.non concupisces reii proxi/miti tui.et si quod est aliud mandatum:in hoc verbo instauratū:diliges proximũ tuum sicut teip̄m.Dilectio proximi malū nō operatur.Plenitudo ergo legis est dilectio.Itaqƺ fratres mei chariflim rogamus vos per dominū et saluatorem nostruꝫ ieisum christū qui iudicaturū est viuos et mortuos.quatenꝰ fraternā charitatem semꝑ eustoidiatis illesā.sine qua nec deuꝫ veraciter potestis diligere:nec aliqd̓ mādatū eius adimplere.Taꝫ em̄ necessaria est vobis ad salutē fraterne charitatis custodia:quā corporibꝰ ad vitā cōseruandā ciboꝝ.et potus alimenta.Corpus namqƺ sine nutrimento necessario moritur:et omnes anime virtutes sine fraterna charitate dissipantur.Charitas etenim fraterna multitudinem monachorū conseruat in vnitate spūs:qm̄ sine vinculo dilectionis mutue.nullus claustralium perfeuerat sine perturbatione conuentus.Monachꝰ qui fratrem suum odio perfecuitur:a dei charitate procul elongatur.Dicit eniꝫ sactus euangelista ioannes.Qui odit frem suū in tenebris est et in tenebris ambulat:et nescit quo ear quia tenebre obcecet cauerunt oculos eius.Amator autem ꝓximi castus et prudens in lumine spūs sacti securus ambulat:et nec ipse perturbatur ab aliquo:nec quemquam alium portetur ad immortales sumus.Quod immortali iij\nFo. LIII.\nturbat.Est enim proximi verus amor mi tis dulcis ac pientissimus:et in omni con uictu suo mansuetus pacificus atqƺ tranquillus.Dirigit tamē vigor discipline apud rectores mansuetudinem:et demētiā fraterne considerationis pulchre tempꝑat vigorem.Oporet enim vt sic alteruin tē peretur ex altero:quatenus nec vigor sit rigidus:nec amor dissolutꝰ. Amator fra/terne charitatis viam iustitie non deserit:et qui recte diligit proximum suum:nihil corruptionis interponit.Verus namqƺ proxiui amor ncc aīrum concupiscit nec ministrantiū requirit obsequia:sed contemp̄tis omnibus que animi statū subuer/tere possūt:solius anime sectatur incremēta.Non enim syncera est charitas proxi/morū dona corruptiōis appetere:aut mo re pueroruꝫ propter munusculoꝛū distri/butiones concurrentem affectu similitudiinis amare.Monachorum amicitia inter bonos ciusdem propositi zelatores debet esse cōmunis:et procul remota ab omni affectione carnis.Sit pura.simplex.recta et sine cuiusquā iniuria durabilis:nec habeat in se quicquam suspecte conspirationis.Non est hec norma fraterne charitatis priuata consolationis interdicte cōuentula querere:et sine benedictione prioris furtiuio immo prohibitis locuitionibus vacare.Amorē vestrū proximo nō recte sƺ potiꝰ ꝑnitiose inpēditis:quotiens cōtra horinā regularis obseuātie ad carnalis solatio cōuenitio.Dilectio monachi debet esse solida et ab omni trangressione discipline regularis remotissima:quoniā nisi charitas eniꝫ que consolationes spiritui nocentes vel dat proxi/mo.vel recipit:nūquam syncera fuit.Eu/rate igitur mētis oculum non ad carnis pulchritudineꝫ sed potius ad anime contemplationē dirigere:si recte vultis proxi/ma inuin et laudabiliter amare.Charo enim cū sine respectu anime diligitur:non syncerea sed carnalis et impura dilectio generatur.Āolydera fratrem tuū animā tibi habere cōsimileꝫ:et semper cogita qm̄ felicitatē ambo exspectatis equaleꝫ.Vente siue anima intelligimus:anima non co/pore immortales sumus.Quot immorati iij","segment":101,"source":{"mapping_precision":"exact","pages":[{"label":"111","number":111}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-102","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0102","latin":"De fraterna charitate monachorum.\nDe fratera charitatem monachorum.\nCale est alter iubetur in altero diligere: et ad animā potius quā ad corpus respectū charitatis ordinare. Naz sicuti ratione et intellectu abruti animalibꝰ discernimur Ita dilectionis nostre intuitus ad menteꝫ qua intelligimus nō ad corpus quod cū bestijs habemꝰ cōmune referatur. Procul sint a monachis sanctis omnes affectiones carnis. qui mutua̓ et syncera̓ non ignorant regulam charitatis. Sit amor īalterutrū purꝰ rectus et dei solius timorecōceptꝰ: quatenus nullū interueniat commodum rei corruptibilis: sed permaneat simplex intentio charitatis. Acharitas veroflosimplex et pura male conspiratiōis nōquerit diuerticula: nec se arnat contētionsiuꝫ impendens nulli facit iniuriā: et onnequod sibi nō vult fieri: nūquam in alterius transfundit personam. Non existimetis vos verā charitatē fraternitatis incorde suo possidet. paceꝫ custodit in omnibꝰ: etnullā excitat materiā vel causaꝫ perniciose dissentiōis. Charitas vniciqꝫ iussuuꝫimpendens nulla facit iniuriam: et onnequod subi nō vult fieri: nūquam in alterius transfundit personam. Non existimetis vos verā charitatē habere fraternaliquādo alterutrū diligitis intuitu carnisvel cōmodi rei cuiusbu temporalis: quonoīā vbi causa dilectionis nō est dominꝰ:semꝑ affectus diligētis est vel in partevl̓in toto vitiosus. Recte autē diligit fratressuuꝫqui diligit eum amore dei: et proptercōmunem quā exspectamus participationē regim. Propterea vt sanctus ioannesdicit episcopus in vnuꝫ corpus baptizatisumus ecclesie quatenꝰ nō dissolu amur:sz in ea que ad inuicem est cōuenientia etamicitia corporis vnius charitatem et cōueniētiā mutua ppetuo cōferuemꝰ. Quēadmodum nemo extra vnitate ecclesiacatholice saluteꝫ potest consequi: ita nullꝰsine fraterna charitate posse creditursaluari. Charitas ergo vobis āte omnia estad salutē necessaria: sine qua reliqua virtutū opera penitꝰ sūt infructuosa. Nihilenim boni esse potest nihil meriti salutaris ad vitaꝫ: quod ex illa non duxit originem.Charitas via quedam est ad virtutescōpendiū: per quā si quis recto ingreditur tramite utineris: nulla egebit directione ducis. Charitas pura simplex et recta non proximiū cōsueuit ledere: nec maluꝫ alicui inferre. Acharitas affectum que̓cōmodis prestat proprijs. īpendere consueuit omnibus: et quicquid sibi ad salutēsperat conducere: hoc vniuersis hominibꝰ in christo iesu cupit esse cōmune Charitas absqꝫ vlla perturbatione officio dilectiōis vtitur: et cū omnes homines maxime diligat: pro nullo tamē ad zelū amaritudinis prouocatur. Semꝑ est solida.semper cōstans. semper stabilis et firma:quia nec passionibus tangitur: nec motibus inquietudinis agitatur. Cōmunemse prebet omnibus: et ita sua̓ dilectionē impendit singulis: vt tamē proxima videāt vnuiersis.Charitas in his que pertinetad rationē mentis et anime. seipsā nō negligit: in illis vero que cōmodū respiciūtcorporis. sepe causas aliorū proprijs vtilitatibus preponit. Magnū est vere charitatis imperiu: quod alienū incōmudiꝫcōpellit hominē facere suū. Vos itaqꝫ fratres mei qui vos solēniter ad christi precinxiftis militiam: qui per arduū iter obedientie ad vitam anhelatis eternaꝫ: si nōvultis in tam laboriosi certaminis stadiofrustra currere: curetis ante omnia hortamur fraternaꝫ in vobis charitatem semꝑinuiolabilem custodire. Nisi enim lynceraꝫ pfectam charitatē adinuicem habueritis: sine fructu in obseruantia regularilaboratis. Nihil vobis abstinētia ab esucarniū ad animarū salutē conferet: nihilabdicatio peculijs omnis ad eterne felicitasadeptionem proficiet: si locū in cordibus vestris fratreꝫ non teneRupientes ergo saluari cum christo in veritate vos munuo diligite: et sicut christusdilexit vos. ita precamur alterutruꝫ amate.Quod sibi fieri vnufiquibꝰ restruꝫ desiderat: hoc ipsū fratri sue inuidia propter dei amorē omni tempę impendat.Anincat in vobis omnia carnis iurgia etquasilibet contentiones amor diuinꝰ: necinueniat locum perniciosa carnis dissenfiorvbi commorari iugiter debet fraternucharitatis plenitudo.Nā si omnes in monasterio secundū legē christiane institutionis viuitis: alter ab alteriꝰ lesione necessariosemꝑ abstinentis.Si vero per contentiones et iniurias mutuo vos leditis:necmonachi certe nec veri christiani est.De cet enim claustrales et monachos omenis: in obseruantia charitatis esse precipuosab inuidie odijqꝫ rancore longius esse remotos. Si ergo monachus in proposito sanctitatis vsqꝫ ad mortem stabilis: sitin dei ministerio fidelis: q̄tenꝰ et in amore","segment":102,"source":{"mapping_precision":"exact","pages":[{"label":"112","number":112}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-103","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0103","latin":"Omelia.XXIII. Fo.LIII.\ncreatoris dulciter ferueat: t nũquã a puri-\ntate conscientie recedat. Quisquis enim\ndominũ Deus et totu corde suo pefecte dili-\ngit: t conscientiam sua ab omni polluitio\npeccati mundam conservat: t purã: t syn-\nceram proximo suo semper exhibet chari-\ntatez. Auui vero quẽ vel invidia vit: vel\nodium contra fratrem excitat: manifestuz\nest nec deu veraciter diligere: nec purã a\nptã conscientiã babere. Omnis ergo qui\nfratrem suũ odio t indignatio persequi-\ntur: nec monachus est verus nec dignus\nnomine christianus: sed merito t conuer-\nsatione demonuz minister t socius. Pro-\ncul igitur hinc sancta congregatione vestra\ncedant odi: nulla sint in medio ve-\nstrum cotentionis permiciose certamina:\nnon reperiunt isthbezelus amaritudinis\nfermo nullus audietur disiplcentis elati-\nonis. Jugiter bic vigeat fraterne unitas\ncõcordia: singularum conscientias exor-\nnet christianae puritatis innocentia: vt sic\nvivamus in hoc breui tempore: quaten?\npost mortem cu christo gloriemur in eter-\nnitate.\nDe charitate homi-\nnis in deum.\nOmelia.XXIII.\nIbil tam iustũm nihil taz\nsanctuz: nihil in humanis\nactionibus taz põt esse ho-\nnestũ: qua deu ex totu cor-\nde: t in tota virtute sug omnia sem-\nper diligere: t pro eius amore nec mortez\nnec penarũ qlibz genera formidare. Nul-\nlius actiõs maior in nobis est causa qua\ndivini amoris: quia cum deu sit autoz\nomnũ nihil eo diligitur iustũs: t cu bo\nnorũ cu cõcorz sit maximũ eo nihil amatur\nfructuosius. Prior deu dilexit nos: infi-\nmus sũũ: maximũ? paruulos: sũnipotẽs\ninfirmos. Nos igũ fratres mei dominũ\nDeu totu corde: tota anima totaç virtute\ndiligamus: a q suamissime diligimur: qui\nnos nõ solu ad imagine t similitudinem\nsuaz condidit: sed quod indiciũz est amor-\ntis maximũ: per doctrinaz t mortem uni-\ngeniti fili sui Domini nri ielu christi ad re-\ngnu eterne felicitatis. misericorditer voca\nuit. Nũquam sic teneriũe onlcerũ t for-\ntuer aliqua mater carnalis dilexit vnige-\nnitum filium suiz: quemadmodum nos\ndilexit omnipotens deu: qui non solum\nbono fieri ad nostram eruditionem ro-\nluie: sed etiam mortẽ subire in assumpta\ncarnẽpo: so salute nostra dignat? fuiz. sul\nla dilectio maior vniquam exritit: sireci e\npensiculemuz quis fuerit qui sata pro no\nbis tolerauit. Nostri quippe amore liber\na mortis debito voluntarie moritur: t qui\nab omni peccato semper immunis erituis\ninnocẽs t iustũs pro nostris peccatis po/\nlens condemnatur. Justifizim ergo rati-\none nobis precipitur vt dominum deu\nnostri ex totu corde diligamus: qui nos\ncu non seffemus ex sola bonitate condidit\nt cum perifsem? misericorditer liberavit.\nOmniu virtuũ dilectio deũ est maxima:\nquũ quicquid boni quicquid virtuũ in\nhoc mudo agitur: si non fitez charitate\nin deũ mercede vacuat. A baritas in\ndeũ conscientiam ab omni delicto purf\nficat: quoniam is qui dominũ deũ suũ\nexcorta anima sua t in totu corde t ex omi\nni fortitudine sua veraciter diligit: procul\ndubio nullum in sua conscientia locuz vi\nris concedit. Cozetenim quod amor deũ\noccupatnnulla virtuũ unu immudities sub/\nintrat. Athesaurus indeficiens est amor\ndeũ: quem qui possidet cunctis mundi lo/\ncupletibus est diizio: quũ qui caret omni\nbus pauperibus est miserioz. Dinc san-\nctus christi dicit apostolus. Diligentibu\ndeũ: omnia cooperantur in bonũm: quon-\niam nihil deect timetibus illũ. Feliz bo-\nmo in cuius corde preter amorẽm christi\nnulla colligatio terreũe dilectionis inha-\nbitat: qui ad nullũs hominis memoriaz\nsuspizat: in cuius conscientia puritas resi-\ndet: t divinus amor semper ardentifizime\nferuet. Amate illuz o fratres mei qui amo\nre vestri descendit in virgĩnis yterum: ilu-\nlum semper portate in cordibus vestris:\nqui vobis sua morte aperuit celum. Sic\nin vobis omni tempore fratres vt moũ\nfortis christi dilectio: quatenus vita re/\nitra christi doctrine sit conformis: czi quã\ndo fuerit necessarium mori pro eius amo-\nre nõ tuneatiz: sicu ipse prior subire mo-\ntein pro nobis placide ac benignẽ digna-\ntus est. Amor enim christi monachũ deu\nfacit prouinũ: t qui semper est feruens in\ncharitate domini: consortium assequetur\nangelorum. Amor christi facit hominem\ncontra omnes demonuz insultus esse for-\ntissimũz: t non minuũ in aduersis quam\ni iiij\nDe charitate hominis in deum.","segment":103,"source":{"mapping_precision":"exact","pages":[{"label":"113","number":113}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-104","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0104","latin":"in prosperis longanimetim simul acet traxi quillu. Amor christi docet mundu verae ceter conteneret omnes delicias ci? carnis solatia cuncta pro nihil reputare. Amor christi motus carnis illicitos cito depauperat: menti castitate purissimam inducit. Amor christi mentem ad celestia cuius desiderio dulciter elevat: segregatam a terrenis in spiritali exercitio conservat. Amor dei omnia dura levigat: aspera: qui vbi christus in veritate diligitur: tribulationes et quolibet adversa pro deliciae co/putantur. Amor dei semper in bonis operibus est assiduus: & nunquam est oculos. Amor dei continet presentia: & mentem for/tertiter elevat ad eternam. Amor dei nec honores ambit: nec querit divitias: sed christo con/funcrux per desiderium nihil omnino con/cupiscit preter illud. Amor dei multitudinem peccato: & operis: omnium delicta pe/nitentibus remittit. Amor dei subito iu/stitificat impinim: & quanto magis dilectio creuerit: tanto perfectio antine cint: ac fortius colitur. Amor dei est turris fortitudinis: cui nequem appropinquare omnines ministri diabolice prauitatis. Amor dei est consumatio totius iustitie: & finis mo/nastice discipline: Amor dei picit monachum: & facit eum in omnibus bonis operibus consummatum. Amor dei est staua iniqui interne dulcedinis: per quod eliminatur a mente omnis spurcitia terrene corrupti onis. Amor dei honorificat animas: & facit eas a cunctis sordibus puras et immia/culatas. Amor dei mente in omnem cognitionem celestium bonorum perfecte illumi/natipius affectu a cunctis immundis vanitatisibus purgat. Amor dei habentem se veraciter facit doctissimum: & in omniscri ptura mirabiliter eruditum. Amor dei monachus reddit cunctis hostibus formidabilis: & confert perseverantibus angelicae potestatem. Amor dei hominem defedit in periculis: quoniam quicunque Dei veraciter diligunt: nulla contraria pertimescit. Amor dei habentem se in moxis hora securum facit ac tutum a demonibus: & coniungit animam celestibus turmis. Amor dei possessor suum celestem reducit ad patriam: & confert animabus deum gloria semper/nam: Amor dei omnium bonorum operum est maximus: & cunctarum virtutum in fide christi unici fundamentum. Amor dei univertu est optimus: in quo lanantur omnia","segment":104,"source":{"mapping_precision":"exact","pages":[{"label":"114","number":114}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-105","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0105","latin":"Om̄elia.xxiii.\nFo.LV.\ndū spiritum innocenter ambulamus.Ve\nraciter deū diligit:qui semper bonis ope\nribꝰ intentꝰ.puruꝫ et immaculatum se ab\nhoc seculo custodit.Ille autem dominuʒ\ndeū recte diligit.qui nihil in hoc mundo\npenitꝰ cōcupiscit.Deuʒ ex toto corde suo\nveraciter diligit:qui mūdi honores.diui-\ntias.voluptates.et omnia carnis solatia ꝓ\n eius amore fortiter contemit.Ille deuʒ\nin tota anima sua diligirt:qui in obseruati-\none mādatorū eius omni tempore sollici-\ntus:nihil eorū que illi sunt placita facere\nobmittit.Amor etenī dei negligit:\nsed omnia que mandauerit ille diligentif-\nsime seruare et implere cōfueuit.Qui deū\nin vera charitate diligit:legeʒ prophetas\net euangelium impleuit.Ex operibus igi\ntur vestris dabitis testimoniū:si veraciter\ndiligitis deū.Omnis em̄ qui diuini amo\nris radixum suscipere meruit:et magna et\nmanifesta semper dilectionis indicia ostē\ndit.Ignis quippe diuini amoris possidē\ntem in omnibus.piuin.castuʒ.mansuetū\nqꝫ facit atqꝫ humilimum:et tam in aduer-\nsis quā in prosperis.sine ꝑturbatiōe sem-\nper in cadem mentis constantia tranquil-\nlum.Monachus qui dominū deuʒ vera\nciter diligit secundū regulā sactissimi pa-\ntris nostri benedicti mandatis seniorum\nsemp̄ in omnibus hilariter obediet:in du-\nris et cōtrarijs amplexitur patientiam:et\nverā vbiqꝫ cōferuat humilitatē.Amor dei\ncūctis operibus bonis possessorem suū fa\ncit esse ditissimū:iplūqꝫ a vitij qͥbuslibet\nꝓcul reddit alienū.Amator dei ad impe-\nriū obediētie nō murmuratur incipatio\nnibꝰ se temere nō excusat:contra proxi-\nmū suū felle amoritudinis nō tangit:nec\nlesus etiam perturbatur.Qui dei verus\namator est vitā suaʒ in omni puritate mē\ntis et corporis cōseruat irreprehensibileʒ:\net nō soluʒ verbo sed etiam opere et verita\nte feruentem in se demonstrat charitatem\nQuicquid in mūdo pulchruʒ.quiqd io-\ncundū vel delectabile cernitur:quicqd la-\nsciuientis carnis petulātie blanditur:dei\nverꝰ amator totū cōstantrissime despicit et\nnihil alud quā christo placere:et cum illo\nviuere quantotius concupiscit.Magna\net incredibilis nescientibꝰ est vis diuini\namoris:que hominē semper impellit ad\nbene operanduʒ:et nunquam finit viuere\nociosum.Quid enim est aliud internus\namor dei quam dulcis ebrietas anime ꝑ\nquam homo a cunctis consolationibus\nmundi rapitur:et quasi nihil sentiat quid\nagant mortales.in solo spiritus sancti cō\niuicio opulatur.Qui verꝰ dei amator est\nmonachus omnem mundi curiositatem\nmundiualiumqꝫ rerum sollicitud.nem pro\npter christum deposuit:et quasi non se̓uat\nomnes curarum punctiones animo trā-\nscendit.Hibi:cum apostolo clamat:mū\ndus crucifixus est.et ego mundo.O vinū\ndiuini amoris:quā dulciter inebriat:quā\ninnocenter satias:quam sapienter infatu\nas:quam caste inflamma.s Omnīs eniʒ\nqui tuo sapore inebriatus fuerit:ab omni\ntumultu carnalium voluptatum segrega\ntus in vmbra sancti spiritus dulciter qui\nescit.Propter nimiam spiritus ebrietateʒ\ncarnalibus et mundanis aliena loquitur\net nihil ex ore eius deo cōtrariuʒ auditur.\nDec est vini spiritualis immaculata satie\ntas:que per desiderium tanto magis ex-\ntenditur:quanto diutius continuatur.Q\nsancta et veneranda christi amatoris sim\nplicitas:que etsi multis qui terrena sapi-\nunt videatur esse stultitia:coram deo ta-\nmen et omnibꝰ sanctis eius maxima et\nvere summa est sapientia.Habeat mun-\ndue prudentiam suā.habeat honores di\ngnitates atqꝫ diuitias:ego autem eligerē\nvnius simplicis monachi deum veraci-\nter diligentis meritū:quam totius mū\ndi principatum.Amor dei et summavol-\nuptas est animi et semper castissima:cu-\nius incendium mentem illuminat:et affe\nctum suauiet inflamma.t Amor dei fōs\ncelestis est gratie:quia mentem quaʒ cha\nritas christi arando purificat:gratia san-\ncti spiritus fructibus virtutum onnium\nfecundat.Amor christi omnipotentis dei\namicitiā hominibus conciliat:et volun\ntatem summe maiestatis mortalibus re-\nuelat.Amor dei monachum deo facit ac\nceptabilem:quia non scientiam eru-\nditionem.non eloquentiam requirit a no\nbis sed charitateʒ.Monachus ergo qui\nse domino deo publice immolauit nihil\ndebet curare nisi deuʒ:ne cor videatur ha\nbere diuisum:quoniaʒ sicut deus est vnꝰ\nita amor in deum non potest esse diuisus.\nHinc sacer inquit presul Augustinꝰ.Hi\nnus te domine amat.qui aliqid tecum\namat:quod propter te non amat.Sicut\ndeus perfectus est ita etiā a nobis est id ea\nfortitudine amandꝰ:quoniaʒ non recede di","segment":105,"source":{"mapping_precision":"exact","pages":[{"label":"115","number":115}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-106","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0106","latin":"De charitate hominis in deum.\nligitur:quotiēs preter ipsum cum ipso ali\nquid amatur. Amor dei tūc recte progre-\nditur:quando ei nihil quod eū debilitare\npossit admiscetur. Unusquisqꝫ vestrum\nquantū potest in tota fortitudine mentis\nfue dominū deuꝫ suū super omnia dilige\nre studeat:quia solus in deū amor est:qui\nvobis ianuam paradÿsi reꝑabit. Quan-\nto enīꝫ nunc deuꝫ ardentius diligitis:tan\nto maiorē gloriā in patria celesti recipie-\ntis. Felix ille monachus in cuius consciē-\ntia preter amoreꝫ christi:nullius occupa-\ntionis imaginatio residet:qui vigilans ni\nhil aliud quaꝫ christum cogitat:dormiēs\nchristū sonniar:viuens et moriēs ad chri\nstum cōstantissime suspirat O quam be-\nne secureqꝫ moꝛitur qui in exercitio diuin̄\namoꝛis semper fuit sollicitus:et in obser-\nua tia mandatoruꝫ dei omni tempore stu-\ndiosus.Solus em̄ dei amoꝛad regnum\nceloꝛum intromittitur:et quāto in diligen\ndo mens fuerit feruentior.tanto merces\nin regno celoꝛum erit maioꝛ.Qui multū\ndiligit etiā tunc minus est recepturus in\ngloria.Quantum ergo quisque potest ex\ntoto coꝛde suo et ex tota anima sua et ex to\nta fortitudine tantuꝫ diligat:quia non te-\npide.nō segniter deus noster amāduus est\nsed ferue̓ter sapienter et dulciter. Amor āt\ndei spiritualibus crescit et augmētatitur ex\nercitijs:quenmadmodū formēto lignoꝛum\nardens extendit ignis.Enīuero si ligna\nsubtrahantur ignis extinguitur:etsi spūa\nlia intermittantur exercitia mox charitas\nnaufragatur.Amoꝛ aūt dei verꝰ nūquaꝫ\nestociosus:sed omni tempore in his que\ncharitatem nutriūt et cōseruat delectabili\nter occupatus. Amatoꝛ enīꝫ dei sui ama-\nti nūquam obliuiscitur:sed eius presentiā\net pulchꝛitudinē semper meditatuir:et iaꝫ\nin orationibus deuotissimis ad iesum lo-\nquitur:iam in scripturis sanctis loqüen-\nteꝫ illū sibi admiratur.Verus christi amo-\ntor die ac nocte meditatur in lege domini\net omnia que deo placere intelligit:cũꝫ sū-\nma diligentia facit.O quam dulciter ar-\ndet quem deia mor veraciter inflāmaiuit:\nquani suauiter estuat:cuiꝰ mentē spiritus\nsancti flamma incendit.Beatus ille mo-\nnachus qui plenus diuini amozis a terre\nnis vanitatibꝰ se totuꝫ subtrahit:et in vm̄\nbra celestis desiderij quiescit. O si amorē\nhaberemꝰ ad deum tam forteꝫ integrum\nDe serenitate conscientie.\nOmelia.xxiij.\nAagna nobis sollicitudi-\nne vigilandū est fratres\ncharissimi. et cōtinua me\nditatione curandum:vt\nconscientiam nostraꝫ cu\nius testimoniū subtetfu-\ngere non possumus:ab omni contagioͤe\npeti mundā semp et immaculatā custodia\nmꝰ:Nihil ei pulchriꝰ:nihil iocūdiꝰ:nihil\ndeniqꝫ p̄ciosiꝰ cōscīa bona qm̄ ybi niēs re\nctitudinis ī se sue manifestū habꝫ testimo\nniū:nullū inqͥetudinis ꝑniciose patitur re\nmoꝛsū.Eosciētia recta et bona est incredi\nbile mentꝭ tripudiū:et certū ī omni aduer-\nsitate solatiū.Monachꝰ qͥ bone cōscie as\nsecutꝰ est testimoniū:nec viuere quidē re-\ncusat:neç mortꝭ future metuit aduentum.\nBona cōscīa semꝑ est leta:semp iocunda:\nsemp ītrepida:et in pace iesu chri veraciter\ntrāquilla.In bona cōscīa semp ẽ paꝵ:pie-\ntas:bonitas:lux:virtꝰ:honestas:gaudiū:\nleticia:dulcedo:et sine dissolutiōe iocun̄di\ntas.Cōsciētia gaʒophilatiū est aīe qm̄ qͦc\nqtid in ea repõnitur:ad cōmeatuꝫ future\nvite referuatur.Cōscīa bona thesaurꝰ est\noptimꝰ:quē si quis habere neglexerit:om\nniū hominū miserrimꝰ et infelicissimꝰ est\niudicandꝰ. Cōscīa bona spūs sācti est ha\nbitaculū:et paradysus terrestris oṁiū gra\ntiap̃.Cōscientia bona īpoꝛū detractiōes\nñ metuit:et mēs recti ꝯscia phame mẽda-\ncia ꝯtẽnit.Cōscīa bona sep ẽ hilaris:et qͥ","segment":106,"source":{"mapping_precision":"exact","pages":[{"label":"116","number":116}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-107","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0107","latin":"¶ Omelía.xxiii. ¶ Fo. LVI.\noperatur iustitia dei non est inutiliter tri¬\nstis Conscientia bona semꝫ in amore do¬\nmini proficit: et qui viuit innocenter peri¬\nculuʒ non pauebit. Conscientia bona cuʒ\nomnibus habet in deo pacem et cōcordiā\net suam curat in humili simplicitate salutē\nConscientia bona confirmat anima̓:qui\nautem assiduus est in malis corruet inde¬\nsperationeʒ. Conscientia bona confiden¬\nter increpat stolidum:qui vero malus est\namarum conseruat silentiū. Conscientia\nbona letificat anima̓:qui vero sibi malo¬\nrũ est conscius:continuā patitur mentis\ndesolationeʒ. Conscientia boną reꝑ¬\nhendit impiū:qui aut̄ rectitudinis amisit\ntestimoniū:semper timet redargutioneʒ.\nConscientia bona pulcherrimus ornatꝰ\nest anime:et qui non curat in hac vita sa¬\npientiam:in egestate morietur. Oōsciētia\nbona virtutũ est domiciliuʒ: et vera māsio\ncelestiū archanorū. Conscientia bona to¬\ntius est philosophie cōsūmatio:et omniū\nscientiaruʒ plenitudo. Conscientia bona\nvirtutum doctrix est optima.et disciplina\nomniū studioꝝ cōsūmata. Oōscientia bo¬\nna fructũ sanctitaris fert optimū:et stans\nfundata intimore domini.nullũ admittit\npeccatũ.Conscientia bona cunctis mun¬\ndi opibus est preciosior:et omnibꝰ deside¬\nrabilibus que in hac vita possunt haberi\nmultũ suauior. Conscientia bona christia¬\nne ꝑfectionis est meritũ: et future felicita¬\ntis humiliter presūptibile principiū.Con¬\nscientia bona virtutum ager est fertilis:et\nodor paradysi dei dulcis atqꝫ suauis. Aō¬\nscientia bona huius vite comes est dulcis¬\nsimus:et mediatoꝛ inter deuʒ et hominem\ngloriosus. Conscientia bona demonibꝰ\nmultũ est formidabilis:sed amica placēs\nangelis sanctis. Conscīa bona morientē\nsecuruʒ facit contra infidias demonum:\net cōmeatum habere meretur angeloruʒ\nConscientia bona non timet apparere in\ncōspectu iudicis:nec syntheresis iudiciuʒ\nmetuit accusantis. Consciētia bona speʒ\nhabet in deum. et sine hesitationis in quie¬\ntuꝺine optimam confidentiam: quoniaʒ\nqui se nihil mali commisisse meminit:ad\nexamen iuditij confidenter venit.Consci¬\nentia bona copiose a domino deo remū¬\nnerabitur:et in gaudiuʒ sempiternum cō¬\nmutatur.Consciētia bona est non que ni¬\nbilmali perpetrat:sed que pro dei amore\nmunditiam conseruans ab omni pecca¬ to.bonorum quoqꝫ operuʒ exercitatione\nomnium se decentissime ornat. Consciē¬\ntia enim bona secundum prophete moni¬\ntionem a malo penitus declinat:et bonuʒ\nstudiosissima intentiōe semper et cōtinue\noperatur.Conscientia bona maxime de¬\ncorat monachum:cumqꝫ facit a seculari¬\nbus actionibus procul alienuʒ.Consciē¬\ntia bona dominum iesum in simplici pu¬\nritate sequitur:et nullis errorum maculis\ninquinatur.Conscientia enim que bona\nest et quandiu bona est non potest esse er¬\nronea:sed manet semper in veritate sancti\nspiritus fundata.Consciētia vero que fu¬\nerit erronea:non est bona.Error enim et\nveritati repugnat:et nullatenus cum bo¬\nnitate participat.Conscientia autem er¬\nrante periculum est proximum:et valde\npreceps descensus ad infernum.Sunt\nmulti inter claustrales infirmi et nimium\nimbecilles animo: qui conscientiarũ sua¬\nruʒ non semper recto diriguntur iudicio\ncausis varijs preoccupati.Et sepe quidē\nconscientie vel paruius vel magnus er¬\nror confurgit ex ignorantia: quotiens vi¬\ndelicet dubitet minus in spirituali exerci¬\ntatione peritus:bona fit via quam consi¬\nderat in animo an mala. Quis eniʒ recte\nambulās in sua simplicitate intelligit om¬\nnia?In dubijs maiorū sūt requirenda cō¬\nsilia:et quod illi decreuerint monachꝰ nō¬\ndubitz amplectenduʒ ꝓ veritatꝭ sentētia.\nAliqn̄ consciētia errat ex negligentia:qñ\nmonachꝰ negligit semetip̃m ꝑ examē ra¬\ntiōis discutere: et nō laborat in dubijs v̇i¬\ntatē indagare.Hinc error in cōscīa ꝑnitio\nsus orit̃:ꝑ quē ratio paulatiʒ obnubilat̃.\nFrequēter etiā supbia consciaʒ facit erro¬\nneā:et a cognitione veritatis ꝓcul alienaʒ\nSuperbꝰ eī quāuis se nescire intelligat:\nsapiēs tm̄ et doctus videri ab oībus appe¬\ntit:ꝓpterea fateri ignorantiam suā erubescit\nNonnūquaʒ vero error cōscientie de sin¬\ngularitate orit̃: cui p̄sūptio sēꝑ admixta ꝑ¬\nhibet At hec pestis frequēter īfesta ē mo¬\nnachis:et his qui sanctitateʒ ꝓfitentur si¬\nne fundamēto necessario humilitatꝭ. O¬\nuis enim que vias singulares gradit̃:ci¬\ntius a lupis capta strangulat̃. Aliqn̄ etiā\naffectus nimium iuordinatus conscien¬\ntiā in errorem precipitat: quando scilĩ¬\ncet hō plꝰ quā expedit suā volūtatē amat\nQuisqͥs em̄ affectu ꝓprie sensualitatꝭ du¬\ncit̃:frequēter in veritatꝭ iuditio excecatꝰ.","segment":107,"source":{"mapping_precision":"exact","pages":[{"label":"117","number":117}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-108","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0108","latin":"De serenitate.\nDine fieri non est dubiuꝫ quod multi cō\nscientias habent errores:quia nimiū di\nligūt carnis proprie voluptates.Dominis\nautēꝫ superbus.luxuriosus.inmundus\net magnis vel publicis sceleribus innoda\ntus conscientiam suam studiosa peruersi\ntate obnubilat:et quam erronee de futura\nretributione meritorum sentiat. et verbis\net operibus frequenter manifestat.Affe-\nctꝰ malitiosus rectitudīs ꝑuertit iudiciū:\net carnis īordinata ꝯcupiscētia obnubilat\nintellectum.Aliquando insuꝑ consciām\nfacit errare nimia et īmoderata pusillani/\nmitas:quod malum partim ex ignoran-\ntie nascitur:partiꝫ ex sensualitate propria\ngeneratur.In hac autem scrupulositate\nmonachus vel abbatis vel senioris ali/\ncuius magis experti sequatur consilium\nett mere non defendat proprij capitis sen\ntimentum.Periculofa est nimia scrupulo\nfitas quia conscientiam in errorem preci-\npitat:et multos infeliciter supplātat.Om̄\nne quippe quod contra conscientiam agi\ntur:ad infernuͣ edificare perhibetur.Ni-\nmia etiam perplexitas animi pluribus\nnocuit:eocque in varios errores precipites\ndedit.Qui autem vere monachus est hu\nmilie:ad examen se confert sui rectoris.\nNam quicunque superioris sui consilio in\ndubijs occurrētibus vltur:non facile de-\nmonum insidijs supplantatur.Conscien\ntie enim monachoꝛuꝫ quanto magis pre\nlati sapiētis discussioni exposite fuerint:\ntanto securiores ac magis lucide nitescēt\nCurandum igitur in primis fratres cha-\nrissimi vt conscientias habeatis ab omni\nerrore liberas:ac deinde a cunctis vitij\npuras:et postremo virtutum omniuꝫ san\nctis operibus decoratas.Om̄ ergo cu\nstodia seruet cor suum monachus inveri\ntate cupiens proficere:et quantuꝫ fieri po\ntest clausuram sensibus adhibeat:nec ali\nquid mortiferū ingredi permittat.Quod\nsi qualibet occasiōe se in aliquod peccatū\ncecidisse cognouerit:mox illud perueram\npenitentiaꝫ delere studeat:nec tempus cō\ncedat semini prauo quo in deterius con/\nualescat.Dum paruū est vulnus adhibe\natur remediuiꝫ:qm̄ sinegligitur crescit in\nimmensum.Primis igitur motibus de-\nmoniacce suggestionis fortiter fratres mei\nresistitie:et hostem quando paruus et infir-\nmus est superate.Si vero corporis sensu\nalitas omnino lasciua fuerit:dura mace/\nratione reducatur ad obdientiamquein\nadmodiuꝫ diuū patrem nostrū benedictū\nfeciffe nouimus:cuin lubricam carnis pe\ntulantiam.vrticarum vepriuque punctio/\nnibus extirpauit.Deniꝗ; sihorrendas im-\npioruͣ futuras penas ad memoriam sedu\nlo reno caueris:illicitosmotus carnis fa-\ncilereperabib.is.Nemo ei est qui nō plus\ndoloꝛē timeat:quam diligat voluptatem.\nGaudia quoque superne felicitatis ad que\nperuenire desideras ad menteꝫ sepius re-\nducito:qm̄ si ea fideliter cogita uers:car-\nnis incendiū fortiter mitigabis.Quicqued\nin mundo delectat corruptibile et monien\ntaneuꝫ est:eterne āt voluptatˢ gaudia sine\nfine ꝑmanent ineternum.stultumest ergo\net extreme dementie transitorium commo\ndum eligere:et illud bonum quod in eter-\nnu manet contēnere.Stultꝰ apud hoīes\niudicatur qui auro p̄fert scoreā:sʒ insipiē/\ntissimus apud deum habetur qui bonus\nsempiternis tēporalē anteponit volupta-\nte. Qui serenā conscientiā diligit ociū fu-\ngiat:quoniam sicut scriptura dicit in desi\nderij est omnis ociosus.et multaque mali-\ntiā docuit ociositas.Occupandus est bo\nnis exercitijs animꝰ:et sancte conversatio\nnis qul caritate ferueat ignis vsu conti-\nnuo nutriendus.Ociosus enim nec sibi\nviuit nec proximo:sed vetri semper est de\nditus aut somno:mentem āperit vitij:eṫ\nclausā vacuaṁque tenet virtutibus.Ocio\nfitas incentrix libidinis:cito extinguit fer\nuoꝛeque spiritualis deuotionis.Abstinentia\nquoque monachovalde in primis est neces\nsaria.vt conscientia permaneat munda.\nNaꝫ vt diuus hieronymus ait repletus\nventer facile spumat in libidinem:et qui\nseruum sum nutrit delicatem:sentiet cum\ncontumacem.Amator serenitatis consciē\ntie in sanctis orationibus fit continuus:\nquoniam sicut canis lapidem:ita demo/\nnes fugunt deuotam et continuam ora-\ntionem.Ac cidiam quoque diligenter caue\nat simul et mentis tristitiam:moxque vt ali\nquam serpere tentationem senseriti:ad cō\nsolationem scripturarum habeat recursū\nEnimitiero mentem quam dei sermo re-\npleuerit:turpis cogitationn intrabit.Quic\nqd agimꝰ.quicqued cogitamꝰ.qdquid oꝑa\nmur dei sempet sciamꝰ adesse p̄sentiā:et ī\nordinatā facile superabimꝰ delectationē.\nOͣsciētia bona dei p̄sentiā nūquā obliui\nscit:sʒ iudice semꝑ adesse suuꝫ meditatur.","segment":108,"source":{"mapping_precision":"exact","pages":[{"label":"118","number":118}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-109","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0109","latin":"Om̄elía. xxv.\nFo. Lvii.\nAgite nunc fratres mei vt ꝯscientias ha¬\nbeatis puras ab om̃i scelere: et si quis gra¬\nuatum se in aliquo delicto senserit: per ve¬\nram penitentiaꝫ sine mora reuertatur ad\nnecessariam puritatē. Nisi em̄ conscienti¬\nas om̃i tempore mūdas et bonas habue¬\nritis: apostate nō monachi viuitis.\nDe ad morteʒ prepa¬\nratione continua. Om̄elia. xxv.\nSͣmma claustraliuʒ philo¬\nsophia fratres mei charif¬\nsimi cõtinua est meditatio\nmortis. Hinc quidā sapi¬\nens vtilitateʒ considerās\nhuius philosophie quem\nlibet admonuit mortalē dicens. Demo¬\nrare nouissima tua: et in eternū nō pecca¬\nbis. Meditatio mortis homineʒ a volu¬\npratibus carnis retrahit: et contemptum\nomniū corruptibilium inducit. Medita¬\ntio mortis presentia voluntaria pauper¬\ntate despiciti: et mentem ad futurorũ desi¬\nderium impellit. Meditatio mortis sup¬\nbiam procul eliminat: et veraʒ humilitatē\nin corde meditantis plantat. Meditatio\nmortis monachū circa obseruantiam re¬\ngularis discipline facit sollicitum: et nun¬\nq̃ permittit esse ociosuʒ. Meditatio mor¬\ntis omnes mundi vanitates amputat: et\nmentem in sūma temperantia conseruat.\nMeditatio mortis vanos et transitorios\nmundi honores facit contenmere: et nihil\naliud q̃ futuroꝵ dei iudiciū cogitare. De¬\nditatio mortis paupertatem huius vite\nnon metuit: qm̄ sempiternas diuitias to¬\nto desiderio concipiscit. Meditatio mo¬\nrtis om̄ia huius mundi aduersa pro chri¬\nsti amore pacientissime tolerat: quia nihil\naliud q̃ supernam retributionem sperat\nMeditatio mortis monachum facit hu¬\nmilem: et in cunctis mandatis rectitudi¬\nnis obedienteʒ. Meditatio mortis mo¬\nnachum quietum facit et in congregatio¬\nne stabilem: et cum omnibus in christo be¬\nne concordanteʒ. Meditatio mortis mō¬\nnachum quietu faeit atqʒ pacificuʒ: et sine\nmentis perturbatione aliqua tranquillū.\nMeditatio mortis omnes dissolutiones\net leuitates exterminat: et monachum ma¬\nturū et salubriter tristem in omnibus pre¬\nseruat. Meditatio mortis monachū fa¬\ncit solitarium: et in sanctis orationibus cõ¬\ntinue deuo tum. Meditatio mortis acce¬\nlerat penitentiam: et verā inducit compũ¬\nctionem. Meditatio mortis desideriu ab¬\nomni vanitate subtrahit: et conscientiaʒ se¬\nrenam et purissimaʒ custodit. Meditatio\nmortis hominē facit omnia huius mun¬\ndi solutio contemnere: et ad exitum quoti¬\ndie preparare. Meditatio mortis ocium\ndocet fugere: et facit hominem in timore\ndomini iugiter vigilare. Meditatio mor¬\ntis nulli facit iniuriam: quia districtā sem¬\nper metuit iudicij rationem. Meditatio\nmortis iracundiā et omnes motus mordi¬\nnatos mitigar: quia duʒ se homo cito mo¬\nriturū cogitat: mentem nihil extrinsecu̇\nperturbat. Meditatio mortis cor contri¬\ntum facit et humile: quia futuroꝵ inten¬\nta memoria neminem permittit superbi¬\nre. Meditatio mortis continua: tutum in\nextremis facit exitum: qm̄ ex multo tem¬\npore meditantem constituit preparatum.\nMeditatio mortis claustrales maxime\ndecet ac monachos: quos omniuʒ terre¬\nnoꝝ abdicatio et ipsa professio regularis\nmundō iam fecit mortuos atqʒ sepultos\nMeditatio mortis militie prudeuter currere:\net propositum sancti feruor is quotidie in¬\nnovare. Meditatio mortis continua val¬\nde vtilis est claustralibꝰ: qm̄ et carnis vi¬\ncia potenter reprimit: et nulluʒ peruersis\ncogitationibus mentis aditum concedit\nDicit em̄ sanctus presul augustinus. Ti¬\nmor de futura morte mentem necessario\nconcurrit: et quasi clavus carnis om̃es mo¬\ntus superbie ligno crucis affigit. Et san¬\nctus ecclesie pugil hieronymus dicit. Ni¬\nhil eque tibi proficiet ad temperātiū om¬\nnium rerum quā frequens cogitatio bre¬\nuis vite: cuius finis certus est; hora vero\nincertius nihil est. Meditatio igitur mor¬\ntis omnē intemerantiam corrigit: et mo¬\nres meditatīs pulchra varietate stabiles\ncomponit. Meditatio mortis veram pre¬\nstat homini sapientiā: et summā in clauea\nlibus perficit philosophia. Nam et plato¬\nnis sententia fuit omnē sapientū vitā me¬\nditationeʒ esse mortis: propterea quod ea\ncõditione om̄es nascimur: vt hinc rursus\nper mortē egrediamur. Dicit em̄ scriptu¬\nra. Omnes morimur: et quasi aque inter¬\nram dilabimur que amplius nō reuertū¬\ntur. Et sanctus christi apostolus paulꝰ.\nStatutū est inquit hominibꝰ semel mori k","segment":109,"source":{"mapping_precision":"exact","pages":[{"label":"119","number":119}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-110","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0110","latin":"De ad mortem preparatione continua.\nMeditatio necessarie mortis cõtinua fa\ncit hominẽ nunq̃s in terrenis rebus cõfi-\ndere: sed exitũ suũ in omni loco et tempo/\nre cuꝫ prouidentia expectare. Meditatio\nmortis terminũ viuendi semper in omni\nloco expectat: propterea qd̃ moriendi pũ\nctum penitus ignorat. Qui mortis futu-\nre quotidie meditat̃ aduentũ: quanta po\ntest diligentia omni tẽpore se disponit ad\nmoriendũ. Nihil em̃ morte nobis certiꝰ\nest: qͣuis horã moriendi omnes ignore-\nmus. Unde charitates vestras fratres q̃\npossumus instãtia monemꝰ: vt vos sem-\nper cogitetis moturos: taliq́; vos proui\ndentia ad mordẽduꝫ sedulo preparetis: vt\ncũ venerit hora egredi nō timeatis. Re-\nmo vitã sibi polliceatur in hoc mundo ꝓ-\nlixam: qꝛ nihil sic decipit mortales quo-\nmodo spes eui longioris. Quid em̄ ope-\nratur in hominibꝰ prolixior etas: nisi qđ\npluribꝰ delictis facit obnoxios et ad mo-\nriendũ semp minùs dispositos. Quanto\nviuinimꝰ in hoc mundo diutius: tãto mor-\ntem amplius formidamus. Accumulat\nlongior eras maiora spiritualis obligati-\nonis debita: et tãto venire ante conspectũ\ndistricti iudicis homo senex amplius me-\ntuit: quanto se in pluribus ad reddendaꝫ\nrationẽ obligatũ coram dño recognofcit.\nAnimus em̃ de corpore suo inuitus egre\nditur: qui cõscientie sue grauioribꝰ stimu\nlis agitur. Qui aūt ab omni malicia ini\nquitatis est purꝰ et necessariarũ decores vir\ntutũ ad salutẽ ornatus mori non metuit:\nqꝛ per mortẽ ad vitam sempiternã vadit.\nQualis ergo mori vis o monache talis\nnunc viue: quia mala mors esse nō pote-\nrit: qua vite bone integritas precessit. ¶\nQͣs secure moritur quisq́;s dn̄m iesum suꝑ\nomnia diligit: et omnia huius mundi bo-\nna pro illius amore contemnens eius fer\nmones veraciter custodit. Securus ab\nhac vita egreditur: qui sine macula cõsci\nentie semꝑ in dei amore conuersatur. Se\ncure moritur: cuiꝰ vita nullis huius mũ\ndi voluptatibꝰ inquinatur. Mors aut̃\npeccatorũ pessima: quo rũ vita mala et di-\nuinis institutionibus precessit contraria.\nQui viuit in peccatis deo cõtrarius: fit il\nli mors ad infernũ horrendus introitus.\nMors nō morit̃ qui bene vixit: et raro be-\nne moritur: qui semp male vixisse demon\nstra tur. Securus moritur qui deuꝫ pu-\nra mente super oṁia diligit: et se ab hoc se\nculo nequã mundũ omni tempore custo-\ndit. Mors bonis et rectis corde optabilis\nquia terminũ imponit exilio: et vitae red-\ndit in celo. Mors est relictio corporis: euer\nsio tenebrosi carceris: et depositio sarcine\ngrauis. Mors est presentiũ malor termi\nnus: tristitie finis: et omnis sepulchrũ ter-\nrene voluptatis. Mortẽ bona vita in fi-\nde et charitate iesu christi facit preciosam\net dei seruo maxime optabilem. Aurate nũc\nigit fratres mortẽ sanctis preuenire ope\nribus: et vobis facite virtutũ studio iocũ-\ndum: quod natura cunctis voluit esse necessariũ.\nDementote qm̃ omnes necessario sumus mo-\ntales: et qñ non putamus ex hoc mundo transibimus. Naꝫ vt pre-\nsul quidã dixit venerandꝰ: tollimur eme-\ndio fatis vergentibus omnes: et trabimur qͦ\nnos vita peracta vocat. Quodcunq́; igit̃\npossumus bonuꝫ operemur fratres mei\ndũ tempus habemus: ne mortis preuenti\nimperio: nos fuiffe negligentes nimium se-\nro doleamus. Tempus folũ est nostrũ: ce-\ntera vero aliena sunt omnia. Labor mili-\ntie nostre spiritualis et si durus aliquantu\nlũ tepidis mentibus videatur: tamẽ bre-\nuissimus est: et cũ vita cito terminabitur:\nsed merces bonoꝝ operũ que dabitur no-\nbis manet in eternũ. Meditatio cito fu-\nture mortis nunq̃s vos deserat: sed cõside\nratione districti iudicij quod nemo subter\nfugere pōt: menes vestras in dei amore\niungiter compungat. Ecce quot monachi\nnos in hoc spanhemensi cenobio per an-\nnos ferme quadringentos a prima fun-\ndatiõe sui viueđo et moriendo precesserũt\nquorũ apud nos bodie nulla penitus su-\nper est memoria. Quot nos sumus illi fu-\nerunt: quod illi sunt post breve tempꝰ cri\nmus. Domines fuerunt moͤtales quođ\nsumus: mortui sunt et reuersi in puluerem\ntere quod erimus. Abbas ego sum hui-\nus monasterij spanhemensis quintus at\nq́; vicẽssimus: nisi quattuor et viginti pre-\ncessissent ad mortem: ego certe vicesimus\nquintus non peruencissem ad hanc abba-\nciam. Locuꝫ alteri quoq́; breui daturus\nsum. vt sextus atq́; vicesimus abbatũ nu\nmerus impleat̃. Post illũ rursus ordina-\nbit̃ alius et mors vnius institutio fit alte-\nrius: et dũ alter succedit alteri: mortis im-\nperio subijciūtur vniuersi, Ubi sunt ergo","segment":110,"source":{"mapping_precision":"exact","pages":[{"label":"120","number":120}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-111","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0111","latin":"| ¶ Omelía. xxv.\n| Fo. LVIII.\n| fratres q̇ nos in hoc monasterio precesse\nrunt: Quēadmoduꝫ nulla corū memoriā\nest apud nos q̇ precesserūt:ita et nos in obliuoīn ē erimus sempiternā apud illos q̇\nsequent̉. Hec precogitemus fratres cha-\nrissimi dū viuum mortē in-\ncidamus. Sicuti quotidie ꝓperamus ad\nmortē ita quotidie ꝓ viribꝰ preparamur:\nqm̄ securꝰ morit̉: qui bonis et sanctis ope-\nribus in vita decoratur. Nō vos decipi-\narspes vite lōgioris: qm̄ quanto diutius\nin hoc mundo v̓iuitis: tanto breuius vi-\ncturi estis. Ecce quotidie ad mortē tendētes\nmorimur: quotidie vna pars vite nobis amputat̉: et quāto vita nostra diutiꝰ\nptrahitur: tanto reliquū viueđ tempus\nabbreuiat̉. Omne qd̓ viximus temporibus\ntotū amisinus qr preterijt: qd̓ hodie viuimus momentaneū cū morte diuidimus:\nquantū viuendi de futuro restet nobis tēporis ignoramus. Quid igit̉ in vanitate\nhuius vite cōfidimus: q̇ cito morituri\nsumus? Itaqƺ assidue cogitemus fratres\neo nos cito ꝑuenturos: quo nos oēs ma-\nnorū refertiat̉. Nos q̇ speʒ nostrā in dn̄i mei sacramentū saluatoꝛeꝫ oīm collocantes\nniundi voluptates ꝓ eius amore cōtemporensis: indiscrētū moriendī timorē ita ꝓpulsare poterimus: si nos quotidie quasi iaz\nmorituros preparamus. Aliud tn̄ est pauoꝛē mortis habere aliud tremorē. Nā et dñs iesus pauoꝛē mortis presensit nō temorē: vt duarū ꝓprietates naturarū osterderet. Meditatio igit̉ mortis cōtinua nobis infirmis oīno est necessaria: vt miens nec dū in charitate christi perfecta: quasi violento quodā impulsu ad cōpunctionis graciā excitat̉. Memoria em̄ future mortis quasi clauus q̇ ligno īfigitur: ita mēspauoꝛe vtili penetrat̉. Memoría mortis arduā introducit penitētiā et verā mētis\nsolbrieateꝫ. Memoria mortis necessaria\nest: incipientibꝰ: quoꝛū cōuersatio a seruili timore incipitur: vt ꝑ filialeꝫ successiue in-\ncharitatē eleuet̉. Memoria mortis et districti examīs futuri iudicij dei maxime il-\nlis ē necessaria: q̇ mala ꝯsuetudine ac diuirturā trahunt̉ ad peccādū. Et sunt inter-\nvos quidā in milicia spirituali nimis te-\npidi et negligentes: quos monētes exhortamur paterne quatenus se recordētur esse\nmortales: taliterqƺ viuant deinceps vt mori nō timeant. Ualde em̄ periculosum est in eo statu viuere: ī quo mori quis formidaret. Ita viuendū est vt mortē expectemus securi: qđ tunc demuʒ fieri pot̉: sinos in omni puritate mētis et corporis cōferuentes: in exercitijs diuine charitatis\niu giter feruemus. Viuamus quantū fi-\neri pot̉ innocēter: secundū diui patris Benedicti regulā quā professi sumus: et speʒ habebimus bonā qm̄ miscrebitur nostrīomnipotens deus: q̇ perire hominē nō permittit bone voluntatis. Deū sempꝑ cogitemus nobis vbiqƺ presentē: qui omnia videt: omnia nouit: omnia intelligit: omnia remunerat: et ea puritate viuamus: qua nos sue maiestati sāctissime militare policiti sumus.\n¶ Finis Omelie vicesime quinte Ioannis Tritenij abbatis Spanhemensis:\nad monachos.\nLibri primi exhortationum ad mona-\nchos finis adest manu mei propria. Iohannes Tritenij abbatiss Spanhemensis scriptor. Die mensis Junij. Anno christianoquarto. Millesimo Quadringentesimo. Lxxxvi. Indictione quarta. Annotatis mee. xxiiij. Hoc opus dicauit an-tecessori meo nunc abbatis Belgenstaten\nsi charissimio.\nk ij","segment":111,"source":{"mapping_precision":"exact","pages":[{"label":"121","number":121}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-112","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0112","latin":"Epistola.\nIoannes Tritemius abbas monasterij Spanhemẽsis licet iridi-\ngnus: reuerẽdo patri dño Ioãni de colenhausen abbati Selgẽ-\nstattensi quondã uero Spanhemensi antecessori meo charissi-\nmo cum orationibus animũ complacendi promptũ atque pa-\nratum. Miseram nuper ad te preceptor uenerande libru meu̅\nexhortationũad monachos primum quinque &; uiginti continentẽ Omeli-\nas: quem postea quam tuo examine comprobatum intellexi: etiam hunc se-\ncundum quem nunc mitto nomini tuo duxi cõfidenter inscribendũ. In illo\nad institutionem fratrum omelias.xxv.quas coram eis habueram compor-\ntaui: in isto sermones numero secundum ordinem quo dicti sunt in\neorundem presentia ordinaui. Examen paternitatis tue subire non uereor:\nquoniam te preceptorem semper mansuetum habui: &; ueritatis syncerum\namatorem dudum expertus sum. Ingenio quippe uiges &; miti &; profun-\ndo profectum. Occupatio rei familiaris &; inopia loci sepius me a salutari stu-\ndio retrahunt: &; animum contra uoluntatis propositum alior̃ sum transpo-\nnunt. Diebus tantummodo festis atque dominicis mihi ad scribendum cõ-\nceditur ocium: in quibus ob dei reuęentiã nullas soleo admittere causas ru-\nsticorum. Interdum etiam post decantatas ex consuetudine laudes matuti-\nnas quod reliquum est noctis studio literarũ soleo impendere: &; aliuid\npro fratrum meorum institutiõe pro ut possum lucubrare. Cupio enim tua\nin omnibus sequi uestigia: &; laudabilem docendi subditos consuetudinem\nquam introduxisti perpetuo si possum obl̃riare. Scio me ad hoc obligatũ\nex officio: &; quamuis sum rudis &; indoctus: libenter tamen uolo pro ui-\nribus in discendo simul &; docẽdo esse sollicitus. Sermones istos examini tuo\nsubiijcio: quos ut magisterij tui lima corrigat humili supplicatione expostu-\nlo. Paucos e pluribus comportaui in ordinem: quoniam nec omnes cõmen-\ndaui litteris: nec uidebatur mihi nimia libri extensio uel necessaria uel utilis.\nFestis enim diebus quando feriamur a tumultu negociorum mundialium:\nlectioni uacamus iuxta regulam scripturarum. Et nefrustra locum uidear\noccupare pastoris: quod noctibus lucubraui soleo post nonas loco regularis\nstudij dicere: &; coram fratribus in conuentu ex cartula recitare. Experior\nenim quod hec sollicitudo mea non solum fratribus ad edificationem profi-\ncit: sed etiam mihi ad dictandi peric̃am conducit. Vale preceptor uene-\nrande: &; ora pro nobis. Ex Spanheim duodecimo die mensis Septembris;\nAnno christianorum.Millesimo quadringentesimo octuagesimo sexto,","segment":112,"source":{"mapping_precision":"exact","pages":[{"label":"122","number":122}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-113","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0113","latin":"Herm. I.\nF. LIX.\nIn nomie domini nostri iesu christi incipit liber exhortationum ad monachos secundus. Joannis Tritemi abbatis Spanheimensis postea peapolitani. Quam caute sit monachis viuedum: Hermoprimus.\nMulta quidem fratres dilectissimi vobis ad considerationem in hac vita necessaria: si ad eternae salutis gloriam cupitis pueri. Scitis enim scriptura testatur quin adversarius vester diabolus sicut leo rugiens circumvet quaesque deuoret: cui magnae vigilantia in fide dini nostri iesu christi et charitatis opera novimus resistendu. Remo igitur de suis viribus plu/matine in vanitate pfiidat: quin nisi vos in timore dini humiliter continueritis: cito in laqueis diaboli cadetis. Quanto magn? es(scriptura precipit) humilia te in omnibus quin deus resistit suppis: t gracia coecedit humilib. Monachus etenim decet esse humilis: et veru huius mundi cotemporenu. Monachus oportet in observantia regularis disciplinae semper esse sollicitus: et timo re dini continue studiosi. Monachus oportet castus et pudicus esse mente simul et corpore: et deo serviat quaeadmodum promisit in omni puritate. Monachus non debet vi vere secundae voluntate propriae: sed secundae regulae et pastoris sui conformè normae institutionis cenobitice directione. Monachus negotiosum et sanctum debet ama resilienti: et mente sua occupare utileter in lectione scripturarum. Monachus omni tépoze vsç ad morte debet esse sollicitus quatenus in observantia mandatorum dei et regule sit pfectus. Ut autisciatis q vob in sancta religione coeversantibi ad pfecti onés necessaria: describâ vobis quen/da virtutu tramite: p quae ad regnu celor viç opertet dirigere. Virtutes aut omnes mutuo coherent necessitudinis glutino: ut qui una pfecte possidet omnes habere videat: qu vel una caret nullae penitus dicatur possidere. Omnium virtutu prima ad salutem necessaria est sanctissima fides catholica: ab omni errore et heresiu pol lutiõe segregata: et in doctrina dini nostri iesu christi originaliter radicata. Nà scri/ptura testante sine fide impossibile est pla\nQuod caute sit monachis vivendum.\net iustudo et veritas: in actuque iustitia et sinceritas: et nulla dominabit iniquitas. Fides enim sine operibus mortua est: et nihil meretur ad salutem felicitatis eternae. Fide habere sine operibus charitatis est imitari demones: qui cum ab omni charitate procul sine alieni: deum tamen esse iustus et credunt et cotremiscunt. Hinc de credulis qui opera non exhibent charitatis: dnis loquitur per prophetam Esaiam et postea per semet ipsum in sancto evangelio dicens: Populus hic labis me honorat: cor autem longe est a me. Qui Christum ore laudat si ne operas quasi vir qui dubitat in fide. Nam si veraciter crederet: deum uti timeret. Fides sine operibus quasi corpus sine spiri tu mortuum: quod a viro sublatum con spectibus absconditur in sepulchro. Di bene credis et male vivis: proprium re gladio perimis: quia scientibus bonum et non faci enti peccatum est illi. Laute frateres mei ne quae erroris admittatis in fide: et curate summopere ut nulla sit nequicia in opati one. Sequamini fides qua nobis sancta commendat ecclesia: agite vitae sic enan geliu precipit et nozina cenobitica. Dein de spem habeatis in dei miseratione omni tempore certissima: sed nunc a timore domini aliena. Spes est futura: un bonum certa per gratiam miserentis dei expectatio: et merendi per charitatis exercitio in stitie coronae sollicitudo. Spes est certa expectatio future beatitudinis: qua gratia dei operatur in nobis comitante rectitudine bone voluntatis. Spes est qua venire ad vitae eternae felicitas sperat quae desiderat: et mediante gratia dei sua et sua voluntate in occursum componit et aptat. Spes est bonum: arduum: futuro: unum et possibilium: quòd nemo sperat contrarium. Nec em malum quis sperat neque leve: nec quod prelens est iuue pteriti: nec igno ramus spem nó esse impossibili. Spes moderatit laborum est omnium: et unica consolatrix in medio tribulationum. Spes in futuro bonum laborantibus pro Christo in hac vitae parit requiem: sicut in agone certantibus mitigat dolorem vulneri corone expectatio per continua victoria. Spes in tormentis roboravit martyres: et fecit eos in virtute charitati omnium persecutorum fortiores. Spes eternae beatitudinis conservat ecclesiae: et dedit sanctis confessori bus ac virgini in Christo charita","segment":113,"source":{"mapping_precision":"exact","pages":[{"label":"123","number":123},{"label":"124","number":124}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-114","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0114","latin":"Germo.I.\nvt montes transferā: charitatem autē nō habuero nihil sum.Et si distribuero incibos pauperū omnes facultates meas: et si tradidero corpus meū ita vtardeā:charitatem autem non habuero: nihil mihi prodest.Considerate diligenter iam nūc fratres mei vosmetipsos:et conscientias vestras interrogate siverā habeatis charitatē dei:sine qua nihil cetera omnia proficiunt ad salutē.Audiuistis em̄ sententiā apostoli manifestam:qua charitatem dicitead saluteꝫ esse necessariam.Nemo īsapientia huius mūdi confidat:nemo deacceptis donis naturalibus inaniter se extollat:nemo de continentia corporali presumat:quoniam si charitas defuerit:nihil ad salutem reliquoꝛū obseruantia conducit.Veruꝫ ne quis falsam de se estima/tionem presumeret:sanctus apostol us signaquedā et operatiōes charitatis exposuit dicens.Charitas paciēs est:benignaest.Charitas non emulatur:nō agit per/perā:non inflatur:non est ambiciosa:nonquerit que sua sint:non irritatur:non co/gitat malum:non gaudet super iniquitate:cōgaudet autē veritati.Omnia suffertom̄ia credit:omnia sperat:om̄ia sustinetacharitas nunqͣꝫ excedit.Dabete charitatē dei in vobis fratres meī:quā nisi custo dietitis:friustra certādo laboratis.Hu mililitate yobis sepius diximus omnē efse necessariā:que non solū virtus est magna:sed reliquarū quoqꝫ virtutuꝫ nutrixetcustos omnium precipuat.Vicitegnus papa Gregorius.Qui sine humiliterate virtutes congregati quasi pulueremin ventū portat.Maxima em̄ monachorusviritus humiliitas est:qm̄ tanto essehumilioꝛes tenentur ceteris in mundo vitāagentibus:quanto ex professione ad ma/iore perfectionē conari et tēdere sunt astricti.Tirtutū stabile fundamentū esthumiliteras:super quo quicquid constructūfuerit:nullo tēpestatis turbine subuertetur.Per superbiā diabolus de celo cecidit: ꝑhumilitatē homo ascendit.Frustra noīamur monachi si non fuerimus humiles:qm̄ sicut ignis si fomento careat lignorūextinguit̉:ita monachus sine humiliitatesuo noīe valde indignus iudicate.Humilitate christiana diabolus vinciṫ:et qͣꝫsi clauo p̄cussus fugiēs superat.Nulla splēdiodior gēma in ornatu monastico humiliitaterecernit̉:quā si monachus cōtempꝑerit:etprofessionē suaˢ et christuꝫ humiliem negauit.Dumilitati succedit prudentia:queomnia semper ad normā rationis dirigitet nihil preter rectū honestū et laudabile fa cite.Prudētia nouit quid virtuose debeatappetere:et probe scit que secundū rectuꝫrationis iudiciū debeat vitare.Prudētiavera et perfectaest qua summū illud incōmutabile bonū appetimus:et om̄ia ad fi/né debitum et rectū ordinamus.Pruden tia regularis discipline obseruantiam in vigore conseruat stabilem:et reducitet oboꝛrantes monachos ad amissi propositi integram reformationē.Prudentia monachuꝫ in recta salutis via dirigit:et in neu/tram partem declinaret sinit.Prudentiainter fratres pacem conseruat et concordianim:et rectam ordinat in singulis actionēPrudentia vobis o fratres mei valde estnecessaria:qua noueritis in omni actioneque vobis assume̓da sint et que rursusfugienda.Vera prudentia nō carnis sedspiritus docet vos munduꝫ contenmere:et solum ea que futura et eterna sunt desiderare.Prudentia docet hominem infemetipso stabilem consistere:et neque in prosperis neqꝫ in aduersis a sanctitatis pro/posito declinare.Pridētia docet pulchreordinare presentia:ad memoriam pro informatione reducit preterita:et ne quidinopinate accidat prouidet futura.Prudentiadelinquentes virtiliter et fructuosecorripi t:et omnia que vel agit vl dicit autcogitat secundum rationis iudiciumadfinem debitum componit.Estote igiturprudentes sicut serpentes:et simplicessicut columbe:quia prudentia boni/rate malicia est:et simplicitas sine pruden/tia rationali stultitia nominatur.Vicit enim sanctiffimus Paulus christi apo/stolus.Su/dentes estote nefraude aliorum circumsueniamini:simplices vero ne quem circlūueniatis.Hoc enim prudentis officiumest nec falliposse:nec aliquem velle decipere.Air prudens iudicumrationis nōdeserit:et nihil de quo sit penitenduꝫ agitetprouidendo enim prudendodictur.Prudentiaꝫ comitatur iustitia:que ominiuum virtutum est splendidiffima.Namsine iustitia:nihil sunt reliquet virtutesomnes.Iustitia est conserua trix religionis:mater gratie obseruatīe nutrix:vita tis alitrix:genitrix pacis et origo pietatisK iiij","segment":114,"source":{"mapping_precision":"exact","pages":[{"label":"125","number":125}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-115","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0115","latin":"Quod caute sit monachis viuendum.\nIustitia est virtus que distribuit et conseruat vnicuiqꝫ qd̓ suū est: que propriā vtilitatē negligit vt cōmunē seruet vtilitate et equitateꝫ: sine qua nulla res publica diuin pace pōt subsistere. Dicit em̄ in ecclesiastico virsapiens. Regnū a gente ingenī transfertur ꝓpter iniustitias: et iniuriastum melias ad diuerfos dolos. Ordo iustitie primū respicit deū: deinde patriā: ex inde parentes: postea oēs in cōmuni secundū distinctiones graduū: et merita dignitationū. Deo ī pͥmis iustitia dictāte debemꝰ religionē: fidē: cultuꝫ: deuotionē et gratiarū actiões: et verā ex toto corde sub obedientia dilectione. Nobis deinde puritatē mentis et corporis cōtinentiā cū studio perfectionis: quo ad illū nobis ꝑ obedientiam redire liceat a quo creati sumus. Terrio loco patric debemus cōmodū: honorē et defensionē: ciusqꝫ quantū possumus cū ipsa iustitia procurare vtilitateꝫ. Quarto parentibꝰ tenemur honore et obedientiaꝫ: et in eorū necessitate curā et omnimodā sustētationē. Quinto prelatis et superioribꝰ nostris debenius obedientiam: et humilē ꝓamorem christi subiectionem. Sexto debeinꝰ prelati doctrinā et tabuluꝫ subditis: correctionēqꝫ delinquētibꝰ. Septimo aut̄loco tenemur maioriaet principibꝰ honoren: et sine crimine pro dei amore subiectione. Octauo debemus venerabilibꝰ personis reuerentiam: et faceridotibꝰ hororem. Cōsequenter equalibus tenemur amiciciaꝫ: inferioribus dignatione: bn̄factoribus vicissitudinem: amicis cōmunitate: inimicis pacientiam: pauperibus misericordiam: miseries consolatione: omnibus charitatem. Hec aut̄ est vera iustitia: qua deū ex toto corde propter seipsum diligimus: et proximum nostrum in deo sicut nosmetipsos: inimicos aut̄propter deū: distribuentes vnicuique quod sibi iure debetur omniū vtilitati prouidentes.\nSed cũ nimia iustitia facile incurrat peccatum: temperantia in omībus vobis necessaria est: que sola perfectorios facit. Est aut̄ temperātia virtus ratione discernens et vincēs animi motus et omnē libidinē: ne impetus in agēdo excédat legis equitatē. Temperantia virtus optima voluptatibꝰ imꝑat: et oīa in ordine debito cōferuat. Om̄ibꝰ actionibꝰ verbis quoqꝫ cognationibꝰ vestris adhibete tēperātiā: et necessariā virtutibꝰ discretionem. Quicqd̓ boni cũ discretionefeceritis vir tutis merito vocabulū accipit: qd̓ autem fit sine discretione viciū est dicenduꝫ. Discretio moderatrix virtutū est omnium: et maximum prudentie ac iustitie ornamen tum. Discretio non solū prelatis sed etiam subditis est necessaria: quoniam ipsa virtue tribuit decorum pulcherrimū et honestem. Hinc quidam sapiens dixit. Est modus in rebus funt certi deniqꝫ fines: quos vltra citraqꝫ nequit consistere rectū\nAd hoc animi fortitudo vobis necessearia est fratres: per quam non solū ꝯstantes efficiamini in aduerfis: sed etiam prompti et alacres in arduis. Quis em̄ sine animi fortiudine maxima: hunc mundū cū suis voluptatibꝰ posset contentere: et in sancta religione monastica sub obedientie legibus vsqꝫ ad mortem perfecerare. Fortitudo ani mi vires de charitate christi superbia terribiliter formidāda videt̉. Fortitudo paruuloꝝ contēnere: pacificas volupitates. Fortitudo in ꝓperis latet in aduerfitate ostenditur: et manifeste p̄ pacientiam declarat̉. Animo for tis est nō qͥ vindicat iniurias sibi illatas sed qͦ pacienter tolerat: et si acceperit in potestatem aduersariū: potuisse vindicare aut̄putat. Monachorum fortitudo est mun dū contenere: carnem vincere: omnes mūdi honores et voluptates spernere: et in folium deū spē omnem et conidentiā collocare. Mē furafortitudinis est nec timidum esse neccautacem: quid recta incerdēs via neqꝫ ad dextera declinat neqꝫ ad finistram. Monachus ille fortis est iudicandus: qͥ tempestas est in omni bus: moderatusqꝫ et iustus. Hinc dicit sactissimus amare: prosperitatis blandimēta contentem: aduerfitatis metum in corde superarum. Fortes facti funt sancti in bello: qꝛ carnerō domant: virtutibus choruscant: spiriture roborant: terrena deficiunt: celestia appetunt: occidi possunt: flecti nō possunt nec fustinere falsa. Per infirmitatem me tuunt: nec lesi vnque a veritate ꝯtricefcunt.\nIustitia est virtus que distribuit et conseruat vnicuiqꝫ quo suū est: que propriā vtilitatẽ negligit vt cõmunẽ seruet vtilitatẽ et equitateꝫ: sine qua nulla res publica dieuin pace pōt subfistere. Dicit em̄ ē ecclesiastico viro sapiens. Regnũ a gente ingenī tranfertur ꝑpter iniustitias: et iniuriastum meliam ad diuerfos dolos. Ordin iustitie primũ respicit deū: deinde patriam ex inde parentes: postea oēs in comuni secundū distinciones graduū: et merita dignitationem. Deo ī pmis iustitia dictãte debemꝰ religionem: fidem cultuꝫ: deuotionem et gratiarum actioes: et vera ex toto corde sub obedientiam. Nobis deinde puritatem mentis et corporis continentiā cũ studio perfectionis: quo ad illū nobis per obedientiam redire liceat ac quo creati sumus. Terrio loco patrie debemus commodū honorē et defensionem: ciusqꝫ quantum possumus cum ipsa iustitiae procurare vtilitateꝫ Quarto parentibus tenemur honorem et obedientiam. Sexto debeimꝰ prelati doctrinaet tabuluꝫ subditis: correctionem delinquẽtibꝰ Septimo aut̄loco","segment":115,"source":{"mapping_precision":"approximate","pages":[{"label":"125","number":125}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-116","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0116","latin":"Germo .I.\nDonachus ergo qui vera virtute fortis est: nec temere audet: nec incōsulte timet.\nRegia em̄ via est fortitudo simul atqꝫ cōstantia: a qua temerarius et ꝑtinax declinat ad dexterā: timidꝰ vero pusillanimis pauidusqꝫ ad sinistrā. Donachus anīo ꝯstans et fortis nūqͣꝫ recedit a sanctitatis p̄posito: sed nec aduersis deprimitur: nec ꝓsperis eleuat̉. Unde et sanctissimus presul ambrosius. Stultꝰ īquit vt luna mutat̉ Sapiens aut metu nō frangit̉: potestate nō mutatur: nō extollit̉ prosperis: nō mergitur tristibꝰ. Vbi em̄ sapientia et virtꝰ: ibi cōstantia est et fortitudo animi. Sapiēs ergo semp̄ idē est animo: non minuit̉ nec auget̉ mutationibꝰ rerū: nec vt parvulus fluctuat vt circūferatur omni vēto doctricessed manet perfectus in christo: fundactus charitate radicatusqꝫ in fidei prefectione. ¶ Postremo fratres mei charissimi ꝑleuerātia vobis in omī opere bono et virtuoso necessaria est: sine qua nemo vnqͣꝫ ꝑuenit ad glorie coronā. Dicit em̄ in sancteto euangelio dn̄s. Qui ꝑseuerauerit vsqꝫ in finē: saluus erit. Volle perfeuerātiā et neqꝫ virtꝰ habebit premiū: nec mercedē obsequiū: nec gratiā meretur beneficiuꝫ.\nSola etenim ꝑseuerantia bonorū operū coronā laudis meretur accipere: sine quanimibil prodest bonū inchoasse. Nullū viritus habet meritū: cui perfeuerātia nō deductur incremētū. Nō incipientibꝰ bonū sed perfeuerantibꝰ in bono vsqꝫ ad morteꝫ regnū eterne felicitatis repromittitur: quianon manc nō meridie: sed cū sero factū esset laborātibꝰ in vinea denarius reddebit̉\nNō em̄ qui bene cepit laudandus est: sꝫqui bene continuauit vrsqꝫ ad finē honorādus ē. Quocirca fratres mei sedulo vos admonere soleo nec vnqͣꝫ debeo cessare: quatenus diligenter attendatis vocatio nevestrā et caute ambuletis in omī religione et sanctitate queadmodū iuratosescite: Querite dn̄m dū inueniri pōt.\nHabristi saluatoris vita sit imitatio vr̄a: quē sequi ꝓ viribꝰ nō gressibꝰ pedū sꝫ similitudine affectionū: ex institutionis vꝛ̄e fundamento tenemini. Autem in om̄ibꝰ ambula te: timorē dei in vera humilitate semp̄ anmentis intuitū ponite. Magna em̄ puritate vobis est opus: qui mente et corporein sancta christi militiam consensistis. Advos nūc pertinet o fratres mundū et omnia que in mūdo sunt propter deū perpe tua fortitudine contemnere: om̄es carnaliū voluptatū motus vincere: peccatū fugere: in bonis et sanctis openbus vos ingiter occupare. Uita quoqꝫ vestra quaatuꝫfieri humana infirmitas sinit puritatē debetimitari angelicā: et omnē fugere ac detestari prauitatē. Angeli aut̉ sancti nunqͣꝫ sunt ociosi: sꝫ in laudibꝰ dei semp̄ absqꝫfatigatiōe vl̓ redicio solliciti. Angeli sanctideu̓ suꝑoīa diligunt: et ab eius charitate nec momentanee quidē recedūt. Doruꝫimitatiōe monachus in obsequio christiobet esse assiduus: et semp̄ in bonis oportibus secundū euangeliū et regulā occupatus.\nMonachꝰ dei charitatē debethabere feruentissimā: et proximi veraꝫ ordinarumque sint absqꝫstimatim ꝙ in bonis operribus secundū euangelium et regulamoccipatus. Monachꝰ dei charitatem debethabereferuentissimum: qui non vultfieri desidiosus amet: quanto fortius castissimus dei amor mentem ad arduaimpellit quam possider. Amor etenimferuens in deū perficit monachū: etnon sinit esse ociosum. Dicit enim quatersanctissimus papa Gregorius. Amor dei nūqͣꝫ est ociosus. Operatur enim magnafi est: qui si operari rennuit: verꝰ dei amornunquam fuit. Nam si de carnali amoreverum poeta dixit insanus: qui non vultfieri desidiosus amat: quanto fortius castissinus dei amor mentem ad arduino impellit quam possider. Amate deū fratresin toto corde quantum se desiderij fortitudo potest extendere: et omnia que vobisprecepta sunt facilime potestis obseruaire.\nNihil em̄ amāti difficile: sed oīma duꝛra: omnia grauia et ardua: ardens faciliãfacit amor.\nQue fit ordinatio vi-te monastice bona: Sermo secundus.\nEgminus institutionē sanctissimi patris nostri Bn̄dicti qua vsitato vocabulo religionem siue ordinarō appellamꝰ: in pͥncipio fundatiōis sue claruisse scissimā: et ꝑ totā latinorū ecclesiam valdemultipliciter fuisse dilatatā. Unde annisqͣꝫ plurimis in hoc ipso ordo multi clariuerū viri sapiētes eruditi atqꝫ sanctissimique sunt\nLautet in om̄ibꝰ amba/","segment":116,"source":{"mapping_precision":"exact","pages":[{"label":"126","number":126},{"label":"127","number":127}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-117","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0117","latin":"¶ Que sit ordinatio vite monastice bona.\nqui omnē magnifice illustrauerunt ecclesiā. Sunt em̄ qui scribāt ex hac monasti¬ca religione nostra sanctorū cathalogo insertos taꝫ viros qͣ moniales quinde cim milia sexcentos. Dorū nobis multitudo sanctorū in ordine fratres ad imitationē proponit̉: nō ad vane gloriādū. Quid eo¬rū ultitudo nobis ad salutē nostrā pōt cōducere: si cōuersatione qua precesserūt nō imitatur: Quotiēs ordinis nostri vi¬ros sācissimos laudare vt iliter cupimꝰ: ad eorū consortiū venire sanctis moribꝰ festinemus. Tūc etenim de multitudine sanctorum ordinis nostri fructuose glorio¬abimus: si recte viueātes eorū numerū au gere sedulo conemut. Propterea nanqꝫ tantā vobis multitudinē sanctorū ꝓponimus: vt cū vicisse mūdū et carnē multos ante vos in hoc ipso ordine cōspicitis: de vestra tandē cōuersatione tepida resurga tis. Uirtutē quā illis dei miseratio contu lit: vobis in vera charitate petentibꝰ non negabit. Vicerūt illi mundū qꝛ christū to ta deuotione dilexerūt: oīa pro eius amo¬re cōtemnentes. Cōtempserunt om̄ia: et dn̄s iesus ꝓuidit illis quecūqꝫ videbant̉ eis ad sustētationē vite necessaria. Dura¬uit hic fernor diuotionis monachorum post primā ordinis institutionē pluribus annis in magna constantia: et multoꝝ mi liū hominū anīas conuertit ad dn̄m. Sʒ nihil stabile in humanis: nihil perpetuuꝫ in caducis. Cōtulit monachis religio sācta diuitias: donec matrē filia ex tempo¬re suffocauit. Nam vt scriptura dicit: omnes qui volunt diuites fieri: incidunt in tentationes diaboli. Incrassatus est dilectus et recalcitravit: impinguatus et dila tatus terrenis possessionibꝰ: dereliquit institutionis prime sancta studia: abijt post vanitates et insanias falsas: quē copia rerū temporaliū: diuitijs spiritualibꝰ inopē et uiserū fecit. Hec ordinis nostri misera¬da deformitas cepit post diui patris Benedicti transitū annis ferme ducentis: et magis ac magis cū tēpore creuit: quo iusqꝫ randē ꝑ totū ordinē noxiū virꝰ sese dif¬fudit. Hec aūt deformitas ordine non subito sed per multorū successuꝫ annoꝛū tādē pene totū occupauit: qͣuis om̄ipotens deꝰ bonis eū viris in toto nuncqͣꝫ destitue rit: sʒ reliquit sibi semꝑ aliquos. qͥ genua sua an̄ baal minime curuauerint. Surrexerunt em̄ viri misericordie quoꝝ iustitie nuncqͣꝫ tradētur obliuioni qͥ ruine ordinis compatientes humerum submisere labo ri: et euꝫ largiente domino suffragium in multis locis restaurarunt. Sulte quidē varie reformationes in ordine particula res multociens diuersis temporibus vi¬guerūt: sed nulla fuit vnqͣꝫ generalis que totū ordine ad integritatem regularis obseruantie reduceret. Deniqꝫ particula¬res instaurationes quas plures fuīsse diximus: quasi omnes collapsas iterum videmus. Nouissime autē eo videlicet quo anno christianoꝝ millesimo quadringentesimo atqꝫ vicesmo concilū generale celebrabatur in constantia noua quedam et hactenꝰ vltima reformatio particularis in alemania sumpsit exordiuꝫ: que a quodam cenobio in saxonie partibus tūc qui de omnū paupertimo quod burẜfeldia nuncupatur appellatiōis sue foritur volum. Primus vero auctor et princeps huius reformationis sanctissime fuit io¬ānes rode abbas insignis monasterij sanctri mathie apud treuiros: qui generalis visitator ordinis constiturus a prefato cōstanciensi concilio: ne alijs predicans ipse iudicaretur reprobus: reformationē pri¬mum exhibuit in semetipso. Reformavit enim et se in primis et monachos memo¬rati monasterij: confirmationē edidit conformes regulę: confirmationē sancti ope¬ris impetravit sedis apostolice. Int̓ omnia vero cenobia ordinis burẜfeldia monasteriū humile atqꝫ pauperculū hac re¬formationē primo succepit: quā postea inreinhausen et ī pauca saxonie monasteria sibi vicina dilarauit. Mortuo tādē ioāne rode abbate scī mathe: pͥncipe reforma¬tiōis nr̄e cū ī eodē loco nō inueniret̉ ꝓ di latatiōe īcepti negocij: successor idoneꝰ: io¬ānes de hagen abbas burẜfeldensis qͥ iā certa monasteria reformauerat vir sanctꝰ et multū zelosus ꝓ ordīe instāte archiepiscopo treuiroꝛū iacobo electus fuit. Qui sua paupertate ꝯtētꝰ burẜfeldiā nō ꝯsensit dimittere: ne diuitias paupertati videret̉ p̄posuisse. Mansit igit̉ in suo monasterio et aliꝰ in locū primi reformatoris ordinatus fuit. Qui cuꝫ neqꝫ doctrina neqꝫ zelosanessori suo yideretur cōparandus: parum pro continuatione inchoati negocij potuit efficere: nec reformationē ī multos anpliare. Cōtigit intea nicolaū eusanū sā¬cte romane ecclesie presbyterū cardinalē","segment":117,"source":{"mapping_precision":"exact","pages":[{"label":"128","number":128}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-118","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0118","latin":"Germo .II.\nFo. LXII.\napostolice sedis legatū venire in germa-\nniaꝫ: qui cū zelo magno ferueret ordinis\nnostri:multa pro illius reformatione con-\nstituit et indusfit:Audiens aut prefati ab-\nbatis in burẜfeldia famā bonū et feruen-\ntissimū regularis discipline propositum:\nvocatū ad se generalē ordinis reformato-\nrem cōstituit:et plura per eiꝰ industria̓ ce-\nnobia reformauit.Dac randez occasione\ncapitulū annale pro conseruatione refor-\nmationis instituit:prefidentiaꝫ de sancto\nmathia in burẜfeldiam transtulit:cōfor-\nmari omnia que ꝓ bono reformatiōis in-\nstituerat per sedē apostolicā impetrauit.\nPrimus aūt burẜfeldie abbas in refor-\nmationis fuit ioannes monachus de rein-\nbausen institutus:secundus ioannes de\nhageniam dictus:tertius vero theoderi-\ncus quē vidimus:et quartus ioānes qui\nnūc est in regimine nouiter institutꝰ.Re-\nformationis nostre origineꝫ fratres cha-\nrissimi propterea breuiter perstrinximus\nvt quāto ceperit labore cognoscatis: et vs-\nqꝫ ad mortē in sancta obseruantia regula-\nri constantes perseceretis. Inter omnes\nem̄ reformationes ordinis nostri que pre-\ncesserunt nulla fuit vnqͣꝫ regule diui p̄a-\ntris benedicti magis cōformis et consen-\ntanca:et a peregrinis adinuentionibꝰ ma-\ngis aliena.Omnii aliarū pene reformati-\nonū statuta legimus:sed nulla plus quā\nnostra cōsentance regule ad puritatē intē-\ntionis benedicti existimamus.Hec est re-\nformatio burẜfeldensis in ordine sanctis-\nsima:que verā et docet obedientiā et custo-\ndit in humilitate subiectionem.Viuūt in\nhac sancta religiōe pauꝑes et sine peculio\nmonachit:vivūt humiles:vivūt obedien-\ntes.veneranda monacho-\nrū vnio:in qͦ charitas gemiata imꝑat:ohe-\ndientia militat:humilitas obtēperat:ora-\ntio vigilat:p̄seuerātia pugnat:caltatas sā-\ncta triumphat. Hec est schola discipline\nregularis:institutrix christiane humilita-\ntis:q̃ mores ad rectitudinē dirigit:et car-\nnis vicia restringit.Nemo in hac virtutū\npalestra voluntatē ꝓpriā sequi cōtra regu-\nlaꝫ ꝑmittit̉:nemo bn̄facere prohibet̉.Ad\npuritatē regule in hac sancta vnione viui-\ntur:et si quispiaꝫ a semitarectudinis de-\nuiare ceperit:senioꝝ industria mox ad ob-\nserantiā iustitie reuocat̉.Regula sa nctis-\nsimi patris bn̄dicti ter publice in anno le-\ngit̉:vt nemo sub ignorantie typo se de ob-\nseruātia excusare moliat̉.Duo sūt q̄ mihi\nspē magnā de p̄seuerantia huiꝰ sancte re-\nformatiōis pollicent̉:annale viꝫ capitulū\net biēnal̓ diligēs visitatio monachoꝝ.Al-\nterū si qd̓libꝫ istorū inter mittit̉:mox refor-\nmatio periclitat̉.Cogitate nuncigił fr̄es\ncharissimi et quātū potestis diligētissime\ncurate:m hoc diui p̄sulis martini cenobi-\num sub tā venerāde reformatiōis titulo\ninutiliter occupetis:qm̄ nisi scd̓m regulā\net ordinis statuta:pure:sancte et inculpatē\nvixeritis:frustra d̓ noīe ꝯfiditis.Dicemꝰ\nvobis pauca salutis vr̄e monita:ꝑ quorū\nstudiosam obseruantiā reformatiōis nr̄e\nburẜfeldine et nomē habebitꝭ merito et di-\ngnitatē.In primis an̄ oīa conatū vrm̄\ntotꝭ desiderijs ī monasticā ꝑfectionē diri-\ngite:quē quotiens tepescentē senseritis:\nmox ꝑ dn̄ice passiōis et mortis innocētissi-\nme intentā memoria̓ renouate.Nā et si es-\nse pfecti nō teneamur de necessitate saluti\ntenemur tm̄ ad ꝑfectionē conari desideri-\nis totis. Vox em̄ vt monachꝰ conatū ꝓ-\nficiēdi abijcit in fouea̓ defectionis cadit.\nSecundū qd̓ vobis custodieidū sctā cō-\nsuetudo reformatiōis nr̄e istituit:conatū\nꝓficiendi in ꝯcepto desiderio fortiter cu-\nstodit.Hane igit̉ qn̄ suscitati ad primas\nꝯsurgitis:ista in secreto faciatis.Cursuꝫ\ninstātis diei futurū examinādo discutite:et\nqͥd agendū vtiliter infltet prudēter cogita-\nte.Quā caute velitis viuere diētotū ī cor-\ndibꝰ vr̄is ꝓponite et anīos cōtra oīa q̄ ad-\nuersa possent accedere ꝑ pacietiā armate.\nQuicqd agitis ī feruoꝛe charitatis ꝑfici-\nte:et oīa verba et facta semꝑ ad dei laudeꝫ\nordinate.Tertiū vobis iudicamꝰ vtile\net necessariū:vt ꝑ deuotissimas or̄ones au-\nxiliū in oībꝰ semp̄ studeatis implorare di-\nuinū.Et valde nobis videt̉ cōueniēs qd̓\nsepe diximꝰ et semp̄ admonemꝰ:vt qͦsqꝫ ve-\nstrū admīnꝰ? semel in die dn̄ice passionis\nagat memoria̓:et ꝓ multis a deo ꝑceptis\nhn̄ficijs vl̓ vna vice dicat gratiaꝝ actio-\nne.Od̓ ut fieri possit ab vnocqͥꝫ vestrū vni-\nformiter:formā hāc breue̓ quā ordinaui-\nmus auscultate:et si vultis ꝓ vobis rescri-\nbite.Adoro:laudo:benedico et glorifico\nte dn̄e iesu chr̄e fili dei viui saluator et vi-\nuificatoꝛ omniū fideliū animarū:et ago ti-\nbi gr̄as ex intimo cordis mei\n\n \n \n Que sit ordinatio vite monastice bona.","segment":118,"source":{"mapping_precision":"exact","pages":[{"label":"129","number":129}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-119","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0119","latin":"ditu tuo postea in terram natiuitatis tue\n temporalis. Ago tibi gratias dulcissime\n domine iesu: laudo: bñdico et adoro te ꝓ\n cunctis laboribus:itincribus et fatigatio-\n nibus tuis:pro fame:siti:frigore:nudita\n te:paupertate:et inopia: et pro necessitati-\n bus:iniurijs:cõtumelijs:irrisionibus et\n detractionibus quas in omni vita tua su\n stinuisti pro nobis voluntarie non coactꝰ\n Et quotiẽs manũ mouisti ad operanduz\n pedem ad ambulandũ:vel quotiens ape\n ruisti os tuũ ad loquendũ: tociens te be-\n nedico:laudo:glorifico:humiiliterqƺ ado\n ro:et ex om̃ib cordis mei viribꝰ tibi sem/\n per gracias ago mediator de et hominuʒ\n iesu christe dulcissime. Ago tibi gracias\n domine iesuchriste rex celorũ clementissi/\n me:pro doctrina tua sanctissima:pro insti\n tutione fidei tue et sacramentoru͂ euange/\n lica:pro vocatiõe gentiu͂: pro iustificatiõe\n peccatoꝝ:et pro cunctis mirabilibus atqƺ\n virtutibus tuis: et pro beneficijs tuis om\n nib: q̄ vel mihi prestititi in specie:vel cete\n ris vniuersis mecum in genere. Ago tibi\n gracias domine iesuchriste saluator be-\n nignissime pro charitate tua quã habui/\n sti ad genus humanuz et pro tota passio/\n ne tua amarissima: et cunctis doloribus\n quos sustinuisti ꝓpter nos miseros. Ago\n tibi gracias domīe iesu: laudo benedico\n et adoro te pro merore et tristitia innocen/\n cissimi cordis tui quã imminente passio/\n nis tempore sustinuistipro nobis quãdo\n dixisti ad seqüentes te discipulos tuos.\n \n \n Trifis est anima mea vsqƺ ad mortẽ. Ro\n go te per hanc cordis tui triftitiam o dñe\n deus miserere mei nunc et in hora mortis\n mee:et aufer a me omnẽ melancholiam et\n inordinatũ merorẽ:concedens mihi trifiti\n tiam pro peccatis meis omni tempore sa\n lutarẽ.Ago tibi gracias pro mesticía san-\n ctissimi cordis tui quando patrez in ago/\n nia positus vsqƺ tertio rogasti vt caliceʒ a\n te transferret passionis:fusoqƺ pre angu/\n ftia mirabili sudore in eius voluntateʒ te\n totũ resignasti ꝓ nobis. Ago tibi gracias\n o rex celi et terre pro tua captiuitate:p cõ/\n tumelij:s:iniurijs et irrisionib:quas toto\n paffionis tempoꝛe sustinuiti pꝛopter no/\n stram omniūqƺ saluteʒ. Ago tibi gracias\n \n \n Immenso dolore. Adoro te domine iesu\n christe spinis coronate:et gracias ago tibi\n pro punctionibus et dolorib sanctiffimi\n capitis tui pro verberibus: sputis et cun-\n ctis irrifionibus tue maiestati ab impijs\n crudeliter illatis. Adoro te christe iesu fi-\n li dei viui crucis tue pondus grauissimũ\n baiulanteʒ:adoro te corã multitudine ve\n stinentis nudatũ: adoro te clauis ferreis\n ad crucem manib ac pedibus extensuz et\n nimis crudeliter affixum. Adoro te iesu\n christe rex sempiterne pro me pendentęʒ\n ac morientẽ in cruce: et gracias ago dolo\n ribus vulnerũ tuorũ:gracias ago effusio\n ni preciosissimi sāguinis tui:gracias ago\n ĩnocentissime morti tue quã volūtarie su\n stinuiti pro nostris et totius mundi pec/\n catis:gracias ago imminefe bonitati tue\n qd̃ metua vocasti ad fidẽ:quod me in no\n mine sancte trinitatis baptizari fecisti: et\n quod mede mundi vanitate ad seruien/\n duʒ tibi in vera mentis tranquillitate ad\n banc sancta es congregationē vocare di-\n gnatus. Rogo te per nomen tuũ sanctiffi\n \n \n Muz o dulcissime iesu mediator dei et ho\n minũ:rogo te per dolorẽ vulnerũ tuoruʒ\n et per meritũ amarissime passioĩs tue:ro/\n gote per sanctiflimisanguinis tui effusi/\n onẽ: et per innocentissime mortis tue vir/\n tutem: concede mihi peccatorũ meorum\n omniū indulgẽtiã:intunde cordi meo fer\n uentiffimi amoris tui dulcedinẽ:da mibi\n c\n\nCermon. II.\nFo. LXIII.","segment":119,"source":{"mapping_precision":"exact","pages":[{"label":"130","number":130}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-120","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0120","latin":"gratiarum actio post matutinas q̄ temporis orandi aprīsimũ est: q̄ deuotione plueuit augere nocturne quietis silētiũ. Dico enim q̄ verū testātur experti: nullas orātiōnes ad impetrādũ efficaciores: q̄ illas q̄ cui dīnice passionis memoria et gratitudine deo patri offerunt. Quartũ q̄ vobis p̄ regulari obseruantiā indicāuimus necessāriũ est: vt in custodia sensuũ vigiletis et teriōũ: q̄ nemo ciuitāte cordis sui bene custodire sufficit: q̄ portas claudere contēnit. Amate silentiũ: q̄ fugite omnes huius seculi tumultũ. Prudentiā sancta cūctis adhibete q̄que facitis: q̄ secretũ amate qui eritis. Monachus enim q̄ publicũ q̄ vagos discursus diligit: verũs obseruantiā amator nunq̄ fuit. Quintũ monēnus vt p̄ sūciōsum animi fugiatis ocii: q̄in hoc pe stiferũ virũ graviũm nutrit vicia: q̄ sē per imundas parit cogitationes. Quicũ q̄igitur virtūtũ amator: propriā salutem diligit: quicũs peruenire ad eternā felicitāte concupiscit: quasi a facie diaboli fu giat ocii: si cupit declinare peccātũ. Se pro ad puritāte obseruantiā regularis de salutis necessāritate requiritur: verũp̄e tatiũ abdicatione vtũb ad mortẽb omnibũ inuiolata custodiātur. Monachus enim babēs peculiũ: iter sibi parat ad infernũ. Qui aut pecūniās recipit q̄ exponit in ce nobio minister sit publicũ: nemo id pre sumere audeat privātũ. Divitiāri pos sēsio nō decet monachōũ: qui dũm iēsũ in paupertāte spiritus imitāri iubentur. Audiamus sanctũ christi apostolũ dicen tẽ: Habentes vicũt ţ amictum his contẽtisũmus. Providemus vobis deo miserante necessaria: non quantũ postulat in ordinate voluptatis cōcupiscientia: q̄ũ in cōtentā paucis requirit natura. Itaç sīcuit vobis habere aliquid sine consensu abbatis non est licitũ: itaç cum ministremus omnia nec necessāriũ. Septimũ q̄od facit monachũ: est humilis obediēntia p̄ ceptoriũ. Nonem verũs monachũ esse po test qui cōtenmit obediēntiā: q̄ negat su perioriũs suis quũ promīsit humilẽ subie ctionẽ. Dic inobediēntiē morbus ex ela tionẽ q̄ superbia mentis oritur quẽadmo duex malo vlcere saniēs generat. Sed q̄ũa scriptura: Adibilis corũ deo q̄ hominũbũ est superbia: q̄ omnis transgressio nis initiũ. Dilitta monachōũ est imita tio christi: qui patri obediuit vtũb ad mo\n\ntem, Q̄etavum locũ exornat virũ pul cherrium castritas: qua cōtemta necesse iã est regularis vt omis naufragetur integ ritas. Monachus em de necessāritate sal utis sue vtũb ad mortẽb iubetur caste vi vere: q̄ ab omni pollutione venerea p̄ tuo abstineere. Decem tria sunt vorta mon astice cōuerstationis principalia: contra q̄ ru obseruantiā vivere monachōũ est dũ natio certa. Monachōũ etenim profes sio sub eterne damnationis sententia p̄ ci pit eos vinere sine proprio: sub obediēntiā pastoris: q̄ in perpetua castitate. Uno ex tri bus his ablato: integritas monastica vi o lata est: q̄ damnat transgressio cōtenmen te. Q̄ nono igitur locũ admonemus omi ne hominẽ deo dicatiũ quatenq̄ tantũ ser pentẽ venenosũ: propriā semper cauēat voluntāte: q̄ũ nifi ca omi temporẽ suspe stũ habuerit: facile in fouẽ damnationis cadit. Attendite regulũ: q̄ monachis nec corporis nec voluntatis prũe puniētivũ luntāte. Nemo peccat inuitus. Si volũ ratẽtu deo q̄ abbati tuo in omnibũ perfe cte submisēris: peccātũ facile declinabũs. Decimũ q̄od integritāte obseruantiā regularis cōseruare p̄t in vobis frātres mei charissimũ: est vt in omnibũ aduer sũs ţ contrariũs pacientiā babeatis cōstanti simũ prũp̄or tẽ amorẽ dei. Ast emi paciēntiā virtũs magna q̄ũ tolerantiā alio nomi e vocamus: sine qua nemo tentationũ sua rũ victor euadet. Prũp̄or tẽ dũcit in san ctũ euāgelio dũs. In paciēntiā vestra pos sidebitis animas vestras. Qũid est paci entiā nisi q̄ suas ţ fuouũ inuuriũs ţ cerera queç aduersa pro dei reuerentia ţ amori re eq̄uimũter tolerare? Areditẽ mihi frā tres sententiā apostolũ dicũ: pacientiā vo bũs est valde necessāria: vt voluntāte dei facientes reprotetis reprimiũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũũ","segment":120,"source":{"mapping_precision":"exact","pages":[{"label":"131","number":131}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-121","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0121","latin":"Que sint vere humilitatis indicia.\nmones superant. Affluentia ciborum sermones comitatis inutiles: vino replectus vester imundas concitat suggestiones carnis et libidinis. Si vis esse castus: abstemius esto. Turpissimus est monacho ventri servire et gule: quod pro dei amore cunctis suis mundi voluptatibus renunciavit. Quod decimus quod monachus in observantia regulari facit utile et strenuus: est ut sit diligentissimus circa divinitatis obsequium: Enimvero quod verus dei est servus (quod esse monachus omnes debent) semper in opere creatoris lui feriud: et ut diligat: et quod ubi veraciter novit esse plenitudo se illi deuotione parat in ministerio obsequiosum. Scripturis est enim: Maledictus homo qui facit opus dei negligentemente. Accedetis igitur ad futurum sumi et inconstitabilis dei frateres carissimi: dulciter: sapienter: ferue ter et hilariter psallite: et qua potestis de notione ac puritate mentis creatoris et salvatoris vetro sedulo collaudate. Absit, pucul a cordiis psallentium omnis pigritia: non admittat vila inter laudandus somnolentia quin cui deus sit plens in medio plallentii Decet olim feruozè adesse devotionis animae mori. Quia tenebrae divini obsequiis sunt multa: omnia pura olim feruozè charitatis plenissima: quibus simplice cogitationes loquuntur: et oia debite fiunt. Per contra die completorius et moris decantato monachus ad secretu celiuque veniret: examinet conscientiam suam quid se nego cius occupauit. Hoc fratru colactuuo est burkfeldine reformationis optima atque laudabilis: ut se nulli post completorius superstratu sui plumar reponere: nisi prius conscientiam suam super cõnissis in die culpis vel negligentice diligenterstudie examinare. Qui si offendisse vos habito examine p die in aliq dependeritis: quid faciendu sit docti loqae coluetudine scitis. Occulta moris in crastinu et cotritione humile confessione delata sunt: manifesta vero ad capituli culpauit quod servat quotidiane referenda. Quod mos reformati est ordinis: hec laetitio reformationis: ut culpas delinquentium fratru nunc pinniant crescere: si moris olim ceperint cas curenti amputare. Quondie purgat? est anima: quidie positus scitatis renquandu: qu sicur in eo de statu fi postum: sine mutatio: sifere sic necariu: e nob mete ad pinnu charitas feruozè prino exercicio crebru excitare.\nQue sint vere humilitatis indicia: Hermo tertius.\nAmo se vestru amantissimi: prius sui estimatio decipiat: nemo cor suum stulta et iani plumpione seducat. Nò omnes qui videre cupiunt cora deo suum humiles: nec qui tacet ad iniurias semper paciaetes. Verum enim virtutis radices colisit in abscondito cordis: et in sola exterioris demonstratione exhibitionis. Eterni quod si in vobis qui humiles reputari potius esse veraciter apperit: et superbus signa multa: humilitas vero aut nulla aut certe paucissima ostendit. Si patiatur vehemeter nimium errantibus sic ut iure debemus: qui noni virutis habere cupiunt: sed virtute cotentunt. Quò rogò de cipitis misericordia: non vosipso turpiter se ducento perimitis: qui contempta veritatem mendacii amaris. Ut aut sciatis quò superbe vivitis: indicia vero signa vere humilitatis pordimè dicem: quò quaedà in corde duntaxat manet abscondita: quaedà vero etiam erupitia: cunctis intuentibus fiat oportet manifesta. Si hò monachus vero pefecte humilitatis speculuz: in quo singulis diebus respiciens examinet semet ipsum. Primum igitur vere humilitatis indicium in dicu: unusquisque in semetipso pot agnoscer quò se pot cunctis hominibus inferiori et viro: non sermone fucato: sed humili cordis iudicio reputare. Hoc signum punde humilitatis est maximu: vermonachus ad meliori conversatione semper pficiens: inutili se dei servu credat et indignu. Lordis est vera humilitas non sermonis: mensis est studiù non solius corporalis demonstrationis. Monachus ille veraciter est humilis: qui deu sup omnia diligit: qui se ab omni transgressione magistrati dei et reguli puru in omnibus semper custodit: qui magna pietatis et justitie facit opart de se apudse vera estimatione sentit humilis. Secundum vere ac profunde humilitatis indicium ille consequitur: qui bene currès in timore domini ac perseverans suas negleuatiis omnitemporo coraz deo et hominibus confiteretur. Quanto enim plus in bonis operibus profecerit: tanto magis peccata sua et negleuatiis ante meris oculos ponit. Contritionem pro suis deliciis in","segment":121,"source":{"mapping_precision":"exact","pages":[{"label":"132","number":132}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-122","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0122","latin":"Germo.III.\nFo.LXIII.\ncorde gerit continuaʒ: et semꝑ cōpunetus\nanīo. orās et gemēs ad dn̄o cuʒ lachrymis\npetit veniā et miseratione. Nec solum ꝓ\nfuis: ẜ etiaʒ pro totius mundi orat pctīs\nMaximū cōtra mētis elationē remediuʒ\npprioꝝ est memoria delictoꝝ. ¶ Tertiuʒ\nbuiuitatꝭ iudiciuʒ om̄ia que facit opera\nbona penes se in secreto cōseruare deside\nrat: et suū pfectū propter humilitatis stu¬\ndiū occultat. Nō ei vane gloriat̉ qͥ humi\nlis est: nec laude q̄rit ab hominibꝰ: qͥ gl̓iaʒ\nsperat eterne felicitatꝭ. Quicūqꝫ se vestrū\nhumilē esse et verū monachum existimat:\nhoc signū ꝓfūde submissionis et abiectio\nnis ꝓpter deū nō cōtēnat: ¶ Quartū ve¬\nre humilitatis indiciiū ī abyssū cōtēptus\nsuīpsiꝰ volūtarie descēdens. om̄es cōfra\ntres suos etiā aꝑte peccātes coram deo se\nmeliores existitat: sua mala bonoꝝ obli¬\ntus sapienter cōsidetat: aliorū vero inała\nfilētio trāsciens. que fecerint bona oportu¬\nne manifestat. Hec est vere humilitas cō¬\nditio: vt semꝑ alioꝝ opa bona intret̉ et pre\ndicet: sua vilipendat propter euitationem\nsup̓bie prudenter et occultet. ¶ Quintū pͥe\nhumilitatis signū cōsecutus. in sua sim¬\nplicitate qͥetus est et de alioꝝ defectibꝰ nō\nloquit̉: nisi vel ratiōe no̓ pōt efficere\nleniter et mansuete studeat admonere. In¬\ncrepationes etiā interdū sapiēter dissimu¬\nlat: et magis oportunū tēpus exspectat et\nobseruat. ¶ Sextū humilitatis signū ostē\ndit̉: qn̄ monachꝰ ad arguēdū et reprehen\nde̓cuʒ alioꝝ pctā humilitatꝭ amore tardꝰ\net nō facilis inuenit̉. Qui etenī veraciter ē\nhumilis semꝑ ppriā infirmitatē cōsiderat\net qͣcta cōmiserit ipse cōtra dei iusticiā ma\nla tacitus in occulto pensat. Hinc aliorū\nfacta rep̄hendere valde metuit: qm̄ se pec\ncatorē et ꝓpterea iudicare alios indignū\nrecognoscit. Monachorū p̄latos atqꝫ re¬\nctores ab hac norma humilitatis ꝓ tāto\nexcipimus: pro quāto eos fore obligatos\nad correctionē subditioꝝ sciunt. ¶ Septi¬\nmū vere humilitatis signū correptiones\net emēdationes pro culpis et negligētijs\nfuis libenter suscipit: et nullo cōtra repr̄e¬\nbendentē se dolore amarescit. Quotiens\nvero humilis ab aliquo corripitur: cuʒ ꝓ\npheta in spū letatur dicēs. Corripiat me\niustꝰ in misericordia et īcrepabit me: oleū aūt pctōris nō impinguet caput meum.\nDe sup̓bis vero dicit scriptura. Oderuns\ncorriipientē in porta. Qui vere humilis est\ncorriipientē se diligit: adulantē vero fugit.\n¶ Octauū vere humilitatis indiciciū mani¬\nfeste ostendit̉: qn̄ correptus culpā nō de¬\nfēdit nōnegat. nō palliat. nō excusat sed\nsimplici verecūdia cōfitetur. Monachꝰ\nvere humilis dū corrīpit̉ nō murmurat:\nse mēsurā equitatꝭ excessisse nō reclamat:\nsꝫ mox cadens in terrā corā iudice māsue¬\ntissime clamat. Peccaui: culpā fateor: ve¬\nniā precoremendā polliceor. ¶ Nonum\nmonastice humilitatis indicicū: habenteʒ\nfacit eloquio muteʒ. dulce. modestūqꝫ et in\nvoçe nō clamosum. Monachū quē in lo¬\nquēdo clamosū et p̄cipitē videris: non hu¬\nmilē ẜ sup̓bū et temerariū iudicabis. Hu¬\nmilis aūt indeste et quasi sub silentio lo¬\nquitur: et semꝑ audire paratior quā loqui\ncorā alijs inuenitur. Turpe est monacho\nvocē nimiū exaltare duʒ loquit̉: quippe qͥ\nmūdo crucifixus amare silentiū iubetur.\n¶ Decimū ꝑfecte humilitatis indiciciū ille\npossidet qui om̄ia quecūqꝫ audierit de ꝓ¬\nximo interpretari ad meliorē parteʒ soler.\nDicit em̄ saluator noster in sancto euāge¬\nlio. Nolite iudicare et non iudicabimini.\nEt iterū. Qua mēsura mensi fueritis: re¬\nmeiet̉ vobis. Scitūs quoqꝫ apostolꝰ di¬\ncit. Nolite ante tēpꝰ iudicare quo ad vs¬\nqꝫ veniat dn̄s: qͦ et illuminabit abscondita\ntn̄brarū. et manifestabit ꝯsilia cordiū. Tu¬\nquis es qͥ iudicas alienū seruū? Tuo do¬\nmino stat aut cadit nō aūt tibi. ¶ Undeci¬\nmū sancte humilitatis indiciciū: nulluʒ ho¬\nminē propter quosecūqꝫ excessus in corde\nsuo despicit: ẜ om̄es sibi sactitatis merito\npreponit. Omnes etiā delinquētes publi¬\nce meliores sibi fore existimat: et ppterea\nneminē eōdemnat. Quid ip̄e fecerit mali\nsemꝑ in corde secū cogitat: alioꝝ vero bo¬\nna prepōderare suis humiliter pēsat. Un̄\nneminē spernit. nem inē vilipendit. nemī¬\nne cōtēnit: qͥ saluos fieri om̄es in domino\ncōcupiscit. Duodecinū ꝑfectū vere humi¬\nlitatis signū laudari ab hominibus non\nappetit: ẜ quotiens cōmendatur ab ali¬\nquo. cū dolore mentis ingemiscēs erube¬\nscit. Cū vero laudes aliorū recitari in con¬\nu","segment":122,"source":{"mapping_precision":"exact","pages":[{"label":"133","number":133}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-123","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0123","latin":"One sint vere humilitatis indicia.\niesum reposuit: omnē huiꝰ vite gl̓iam cōtẽnit. ¶ Tertiū vero supra decimum vere humilitatis indiciū est laudes et fauores nō solũ in veritate mentis contẽnere: sed eos etiā a qͥbus laudari se cōspicit prudē ter declinare. Qui vere humiles sūt laudores suos fugiūt: et quotiens laudant̉ nihil respōdentes obmutescūt. Grauis ē humili magne reputationis estimatio: et tāto plus in semetip̄o cōfundit̉: quāto ab homimibꝰ ampliꝰ p̄dicat̉. Uera na̓qꝫ hu¬ militas vituperata proficit: lauda ta peri culū incurrit. ¶ Quartū post decimū per fectū humilitatis monasticę signū. in cor reptiōibꝰ et detractionibꝰ si quas patitur spūale cōcipit gaudū: et magnum diui ni amoris incrementū. Iniuriatus cōpūgi¬ tur: et ꝑampliꝰ ad mūdi cōtēptum prouocatur. Quotiēs iniuriose ab aliquo reprehendiť: si humilis est: se iuste correptū arbitratur. Nō em̄ suā innocentiā inobiectiōe cōsiderat: sꝫ qͥa deū grauiter in alijs offēderit humili ter et cōpunctus pensat.\n¶ Quintū vero post decimū perfecte humili tatis indiciū nūquam se corripiēti recal curat: sed in omni tranqͥllitate animi silen ciū seruat. Uicia reprehensori suo etiā no rissima in faciem nec verbis verba consue uit reprehendere: sꝫ velut mutꝰ ad om̄ia tacere. ¶ Sextū supra decimū .pfūde hu militatꝭ signū cūcta mūdi sola cia despicit et nullas mortaliuꝫ amicitias reqͥrit. Uera etenī humili tas q̄ pro christi amore as sumit̉: nō aliūde quā in solo christo dele¬ crat̉. In christi aūt amore nō pōt cōsiste re: nisi qͥ et suā volūtatē et mūdū cū oṁibꝰ inordinatꝭ voluptatibꝰ didicit abnegare.\nSic eī dicit in scto euāgelio dn̄s. Si qͥs venit ad me. et nō odit patrē suū et matreꝫ et vxorem et filios. et fr̄es et sorores: adhuc anīaꝫ suā. non pōt meus esse discipulus.\n¶ Septimū vero post decimũ humilitatꝭ signũ. in plura se nō diuidit: hominũ subuentiōes et bn̄ficia magnopere nō requirit: led in sua mediocritate vl̓ etiā extremitate humili ter cōsistit. Pro beneficijs ho minū acceptis nō multū ꝯsueuit applaudere: sed verbis paucis atqꝫ simplicibus se gratū exhibere. Muniscula infirmorum dissoluūt animos: et incautos multotiēs in sermōe inutiles reddunt atqꝫ superflu os. Animuero qui vere humili tes est mun darioꝛ nō delectat̉ colloquijs qm̄ sepe im pediūt proposituꝫ puritatꝭ. Amor christi nō diligit publicū. ¶ Octauū supra decimi mū humili tatis signū oṁibꝰ pacietibus ꝓpter christi amorē ex corde cōpatit̉: et aliorū defectus infirmitatesqꝫ pacieissime tolerat: atqꝫ pro delīquētiū emēdatiōe orat.\nUera na̓qꝫ humilitas peccātibꝰ infirmis viscera pietatis et cōpassiōis exhibit: fal¬ sa aūt et simulata qm̄ vere suꝑbia est. du¬ ra et indiscreta seueritate contra fragiles tumet. multisqꝫ fit causa periculi: quādo in corrige̓do excedit normā charitatis d̓i Qui aūt veraciter est humili tes semꝑ moderatiōe correptionis debitum timet excedere: et ideo plꝰ inclinatur ad misericordiā: quaꝫ ad nimiā seu eritatē.\n¶ Nonū post decimū vere humili tatis indicii. ab omni mentē ꝑfeuerat iniuidia. et cūctis hominibus fauet et imprecat̉. Diuine iudice: grani dei omnibꝰ fauet: et aliiorū perfectibꝰ cōgaudeť. Neminē dei beneficijs indignum iudicat: omnes se meliores putat. Omodum primoꝝ suū existimat: quoniaꝫ oṁes vt semetipsum amat.\nVicesimū perfecte humilitatis signũ. ml̓ titudiue petoriuꝫ suorum cũ amaritudine cordis ad memoriam reuocat: et ꝓpterea secomi bñficio et gratia dei indignum putat Unde profundū humilitatis petēs publicanū imitatur euangelicum: qͥ suoꝝ delictorū habēs memoriam. nec oculos volebat eleuare in celum. Monachꝰ em̄ qͥ ꝓ christi amore veraciter est humili tas: semꝑ in corde suo cōpūctiōis sctē gerit tristitiatē et eoꝝ que fecit malorum penitiētiā.\nUicesimū primuꝫ cenobitice humili tatis indicium. plus aliorū quaꝫ suo credit iudiciio: et propriā voluntatem ꝓpter christum imperio totaliter subijcit alieno. Attēdātinobꝰ humilitatis monasticè paucos hodie obsernatores cernimiꝰ: qui plures eam profitentes monachos videmus. Otempora omores in quibus humili taꝫ promittimus omnes: et promissam custodire inuiolatam paucissimi veraciter curamus.\nVicesimũ secūdū cenobitice humilitatis signuꝫ. vestes pulchras. nouas preciosas abominabitur et despicit: et omania indumenta ab alijs proiecta habere et","segment":123,"source":{"mapping_precision":"exact","pages":[{"label":"134","number":134}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-124","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0124","latin":"Germo.VI.\n(Fo.LXV.\ninduere cōcupscit: Uilioribꝰ libēs vtitur et in his que cōtēnūt alij.plurimū delecta tur.Nō decent monachū vestimēta pul/ chra et ornate cōposita: sed vilissima qui bus defendat̉ corpus ab aeris intêpera .i dūtaxat iniuria.Dinis eī curiositas interdicta est claustralibus:qͥ ratiōe profes sionis sue corā deo facte.ad mūdi cōtem ptū obligant̉.Humilitas alta fugit: q̄ humilia sūt querit ¶ Tertiū vltra vicesimū humilitatis monasterie signū ostēdit mo nachū seruilem fratribꝰ et obsequijs volū tarie deditū:et ad om̄ia quaecun iussus fuerit paratū.Vera etenĩz humilitas etiā inferioribus prōptissima volūtate obseq̇tur:et nūquā cōtra p̄cipientē indignatur.Quantū p̄ualet om̄ibꝰ famulari pro chri/ sti amore desiderat:qͥ deū in toto corde fi deliter amat.Quicqͥd em̄ seruicij fratribꝰ īpenderit:christo exhibitū firmitet totuʒ credit ¶ Quartū supra vicesimū humili tatis signū.tūc monachꝰ in veritate cōse quitur:qn̄ propter dei amorem.viliora in monasterio curare officia que ceteri cōtē nūt delectatur.Hūc vere humilitatis gra dū plures quodī asceđisse leginiꝰ:quos magni apud deum esse meriti nō dubita niꝰ.Dicitem̄ in sctō euāgelo dn̄s. Omnis qͥ se humiliat exaltabit̉:qm̄ deus suꝑ bis resistit:humilibꝰ aūt dat grā.Humi lis monachꝰ imitatur christū:superbus diabolū ¶ Quintū at vicel:mū mona/ stice humilitatꝭ signū est in cōuentu quo rūlibet hominū semp̄ inferiorē sedendi lo cū querere et nec equali nec inferiore se p̄ ferre.Nō est monachoꝝ de loci preminē cia suꝑbe cōtendere:nec decet militē chri sti honore alios velle superare.Verꝰ ete/ ni monachꝰ qͥ humilitatē diligit:om̄i extremitate cōtentꝰ nemine p̄cellere concupiscit ¶ Sextū supra vicesmū humilitatꝭ indiciū.illi maxime cōuenit:qͥ cū sit doctꝰ et eruditus.propter demissaʒ sui humilia tionē.omnē doctrinā et scientiā abscōdit.Monachus em̄ qͥ vere humili lis est .semꝑ ad audiendū muenitur paratior quaʒ ad loquendum:¶ Dicit na diuinꝰ precbyter hieronymꝰ.Monachꝰ nō docētis s plā gentis habet officium:qͥ vel se lugeat vel mundū:et dn̄i pauidꝰ prestolet̉ aduentū.Arrogātia monachoꝛū et deo et hominiƀ odiosa est:et pctō semp̄ obnoxia ¶ Septi/ miꝰ post vicesimū humilitatis signū.Ille p̄fecte cōsequit̉:qͥ amore discipline regu laris tacere magis quā loqui delectatur.Humilis christi amator silentiū diligit:et ne offendat in sermonē loqui paucissima cōsueuit.Raro inuenitur apud loquaces humilitas:et qui velox est adloquendum precipitat anima suā. Monachꝰ loquat et garrulus nō caret suꝑbia:et qui stultus est multiplicat verba.Quisqͥs in spiritua li certamine aduersariū suū per humili ta tē superare desiderat :linguā suā a multi/ loquio et ab omni sermone ocioso refrena re nō obnuittat.Scrip tuʒ est in libro pro/ ierbioꝝ:qm̄ in młtilo quio nō deerit pec catum ¶ Octauū post vicesimum p̄fecte humilitatꝭ signũ quisqͥs adeptꝰ fuerit:ri/ sū et otnies mõdinaros cachinnantium gestus euitabit.Monachū plaintus ma xime decet non risus:vtpote qui cunctis mundi leuitatibus est mortuus.Hicit āt vir sapiens.Fatuie in risu exaltat vocem suā:vir autem sapiens vix tacite ridebit. ¶ Nonū supra vicelimū p̄fecte humili ta/ tis indiciū a timore dn̄i sumit exordium:pro cuius honore quantū preualet omne fugit et detestatur peccatum.Dominis em̄ qui peccare non metuit:humilis veraci ter non fuit.Monachus aūt qui christuʒ pro viribus in vera humilitate sequitur:omne peccatum cōsueuit fugere.et quan tu pōt se in virtutū studio exercere.Con fitetur pctm̄ suum humilitas:et quotiēs etiā in minimis offenderit:donc emēda uerit om̄ia ꝑ verā penitentiā non quitescit Qui veraciter est humili lis :pro seruanda conscientie mundicia semp̄ etiā inuenitur studiosus.Humilitatis em̄ nutrimentuʒ est charitas:que habentē nō ꝑmittit ocio suni ¶ Tricesimū vere humilitatis signũ confirmatum in proposito sanctitatꝭ ostē dit monachum:et facit eū cunctis fratribꝰ etiam iunioribus subiectū.Quicqͥd man dauerit pastor obediet simpliciter:nūquā p̄cepta senioris discutit:causam cur ita iu beat nō requirit.Ad impossibilia si preci/ piantur animo est promptus:ad que/ cun dura et ardua sine contradictione paratus.Consilio pastoꝛis sui dirigitur:illi credit.illi cōfidit.illi obsequit̉:illiꝰ im/ perīo volens gubernatur.Audistis iam fratres mei charissimi triginta vere hu militatis indiciato bone deus vbi sunt opera?Quis nostrum gloriabitur veram se habere humili tatē:vti in his signis nul lū patiat̉ defectuʒ:Dec prob pudor sunt ij","segment":124,"source":{"mapping_precision":"exact","pages":[{"label":"135","number":135}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-125","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0125","latin":"De ardua via que ducit ad vitam.\nnostra tempora in quibꝰ charitas multoꝝ refriguit: perijt sancte religionis integri¬tas: deuotio pene omniū exspirauit. Ho nachi nostri sanctitatē querūt sine virtutā merito: meritū habere volūt sine laboris exercitio: propterea sctūs hodie nō reperit̉ in monasterio. Feruoꝛ scetē compūctionis in multis nimiū est aut rarus aut teptdꝰ: qm̄ vbi carni et sanguini viuit̉: feruor interne charitatis nō habet̉. Nō satīs est tibi o monache qui ꝺe obseruantia gloriaris. nihil habere propriū. feminam nō tangere. sub obedietia pastoris in monasterio refedere. nō māducare carnes: et inceteris que sūt exteriora disciplinę reuātie regularis: ad cuius acquisitiouē cetera omnia sūt principaliter iustituta. Un̄ sine charitate dei nihil tibi prosunt omnia: qm̄ ipsa et vnica est et sola que discernit inferoꝑa bona et mala. O monache monache quicūqꝫ sine feruore charitatꝭ tepide conuersaris in monasterio: putasne quoꝺ exterior apparatꝰ discipline saluū te face re possit? Charitas est que habentē sanctificat: charitas reliquas deo vͥtutes et omniam bona opa comendat. Habeto chari¬tatem: et erunt grata ꝺeo cuncta que facis opera pietatis.\nDe ardua via que du cit ad vitā.\n¶ Sermo .iiij.\nA Udiuistis fratres charifsimi dn̄m nostruʒ iesum christū hodierna lectiōe in sctō euāgelio dicenteʒ Quaʒ angusta est porta et arta via que ducit advita: et pauci sūt qui inueniūt eā. Nonne ipse christus est via: qui dixerat. ego sumvia veritas et vita? At quomodo nunc dicit eā artaʒ euā gelio: cũ ip̄e sit qui dixerat: tollite iugū meuʒ suꝑ vos et discite qͥa mitis sum et humilis corde? Iugū em̄meū suaue est: et onꝰ meū leue. Quid aliḋ est iugum christi: quā arta via et angustatad regnū dei? Quomodo ergo et angusta? Audiat charitas vestra. Iugūdn̄i iesu suaue ē bonis: durū et importabile reprobis. Via christi ad vitā lata est et iocūda exercitatis incharitate humiliꝝ: angusta vero et amara suꝑbis. Nihil estam tam durū nihil tam terribile. nihil taʒarduū: qd̓ amāti deū n̄ sit facile et iocūdū. Rufus nihil est tā leue. nihil tā facile: nihil tā paruū: qd̓ male volūtati n̄ sit graue et onerosum. Idcirco dixit dn̄s. Discite a me qͥa mitis fuʒ et humilis corde. Si vul¬tis portare iugū meū suꝑ vos primo mā/suetudinem et humilitatem cordis mei discite: quoniam nisi mites et humiles fue¬ritis: sarcinam meam quasi graue pondꝰet importabileonus portare minime sufficietis. Dumilis sum via superbos nō capio: angusta sum porta tumidos non admitto. Nisi omnia que mũdana sūt animospreueritis: nisi carnis voluptatibus vimnecessariaʒ diligētia: quasi onussū pec/catis animal ꝑ me ad regnuʒ intrare nonpotestis. Via sum humilis et mitis humilesqꝫ recipio: ianua suʒ arta pauꝑes spiritu et corde mũdos intromitto. Ad vitani eternā fratres ꝑ viam veritatis angustātendimus: oportet vt nobis om̄ia que atam arduū iter sunt necessaria in tempore ꝓcurum? Sunt aūt viatoribus quatuor in primis necessaria: sine quibus ꝑiculosū est iter: et ad scopon raro peruenitur.\n¶ Primū quod viatoribꝰ dicimus esse neccessariū: cognitionem esse credimus via/ruā. Nam qui sine cognitione viarum p̄/uia procul ambulare nititur: periculosisquādoqꝫ erroribus implicatur. Aut ergo viam prius discat prudens viatoꝛ aut peritus sibi assumat comitē itineris: ne velmanus latronū incidat: vel a recto itineris tramite recedat. Ad patriam igitur celestis regni cupiētes redire per viā nimisangustam et paucis cognitam: ipsum necesse est itineris habeamus duceʒ et comitem: ihesum christum qui se viam nominauit et veritatem. Extra christuʒ non estvera scientiarꝛ qui christum sui comitemitineris habere negligit. inuanum et sinefructu currit. Discamus ergo viam vitecharissimi fratres sine cuius scientia nemo pertingit ad patriarchad vitam nemoperueniet eternam. Aredamus firmiterdominum nostrum iesum christum vnicum mediatoꝝ dei et hominem. Veruʒdeum et hominem: extra cuius fidem nemofaluabitur: quantumlibet innocenterconuersari videatur. Ipse quippe in sancto euāgelio dicit. Qui credit in vnigenium filium dei: habet vitam eternam in","segment":125,"source":{"mapping_precision":"exact","pages":[{"label":"136","number":136}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-126","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0126","latin":"Germo.III.\nfo.LXVI\nseipso manentem.Qui autem non credit\nin filium:manet ira dei super euꝫ.Quid\nest manet ira super cum:nisi quod non re\nmouetur ab eo primum originale pecca-\ntum.Nam post institutionem noui testa/\nmenti per solam christi fidem remouetur\noriginale peccatum a credentibus in euʒ\nCircumcisio patribus data fuit in signū\nfuture salutis:nullus tamen eoruʒ prius\nintrare ad regnum celorum potuit:quam\nchristꝰ saluator a mortuis resurrexit.Ex-\ntra fidem ergo christi non est falus:quo-\nniam sicut ipse dixit:qui non crediderit iā\niudicatus est et condemnabitur.Manea\nmus in christo per fidem et amorem:qm̄\nipse via salutis est:ipse veritas sine erro-\nre:tpse vita sine morte.Si dominium iesu\nitineris nostri ducem habuerimus:confi-\ndenter ambulamus.¶ Secundo viatori-\nbus necessarium est vt per terras sui itine\nris transeant sine cuiusquaz iniuria:quo-\nniam si aut furstum aut latrocinium.vel si\nmile quodcumqƺ aliud peccatum in rem\npublicam commiserint:vltimo venirent\nplectendi supplicio:et non pertingere t ad\npropositam itineris destinationem.Nos\nautem in via positi fratres qua tēdimus\nad patriam regni celestis.diligentissime\ncaucamus ne quid committamus verbo\nfacto vel cogitatu iusticie dei contrarium\nsed tribuamꝰ vncicuiqƺ ius et debitū suum\ndeo in primis pietatem cultū et charitatē\nproximo dilectioneʒ nobis ꝑfecte purita/\ntis sanctimoniā.Enim uero sialiter quaʒ\nchristus docuit vixerimꝰ.in recta via salu\ntis q̄ ducit ad regnū nō manemꝰ.Mane\nbimꝰ aūt in via si mādata dei custodiei-\nmꝰ:ambulabimꝰ in veritate si ipsuʒ domi\nnū deū nostrum in tota fortitudine men-\ntis dilexerimus:perueniemus ad vitam\nsi declinantes a malo exercitio boni con-\ntinue perfeueramus.¶ Tertio sumptum\nitineris habere necessariuʒ est:quia si iti\nneris apud se cōputat:et secunduʒ quod\nrequirit necessitas.viaticum et sumptus\nparat.Iter nobis et magnum restat et ar-\nduum:oportet vt sumptus preparamus\nplures in annos:ne deficiamꝰ in hac via\nqua pergimus.Niaticuʒ huius itineris\nnostri ad patriam supercelestem non au/\nrum est non argentum.non fallaces diui\ntie seculi:sed fides christi.et amor dei.Sā\ncte virtutes ad regnum celorum viaticū\nindeficiens sunt anime:quibus conforta\nta viā dei ambulat in hilaritate.Anima\nchristo fidelis et sanctis comitata virtuti/\nbus:arduam viam hilariter peragit hu-\nius longe ꝑegrinatiōis Deum super om\nnia diligere.in bonis se operibus iugiter\nexercere:in oṁi puritate seruare conscien\ntiam:nulli facere iniuriam:verum prestat\nanime viaticum ad patriaʒ in celum seu-\npiternam.¶ Quarto viatoribus necessa-\nrium consultitur:me priusquam ꝓueniant\nad finem itineris cepti propositi obliui/\nscantur.Stultus etenim viator dicendꝰ\nest:qui puerorum ludis reuocatur ab iti-\nnere:et obliuiscit̉ quo tēdebat ire.Et nos\nfratres charissimi qͥ viam religionis mo-\nnasticè arripimus:necesse est vt semper\nfinem nostrum cogitemus.quoniam no-\nbis etiam non aduertētibꝰ quotidie mors\nproperat:et imparatos smul et paratos iu\ndicio presentat.Agamus inter ea bonum\ndum licet quantum possumus:et conuer-\nti ad dominum in toto corde non tarde/\nmus.A christus est via per quā ad regnuʒ\ndei ꝑgimiꝰ:christus est veritas in qua ma\nnentes nō erramus.christus vita est quā\nsperamus.Audio fratres quid ipse dicat\nin sancto euangelio.Qui vult venire post\nme a bueget semeripsum:et tollat crucem\nsuam et sequatur me.Hec est via quam a\nprincipio monastice professionis est in-\ngessi:quam si vult recte et laudabiliter\npergere:oportebit vos in obseruantia re-\ngulari pure conuersantes christum suꝑ\nomnia amare.Vestruʒ est fratres nihil in\nhoc mūdo diligere:et carnem pro amore\ndei castigare.Monachoꝝ est omnes de\nlicias et voluptates p̄sentis vite cōtēnere\net nihil aliud quam sempiternas epulas\ndesiderare.Minifter christi fidelis\ndñm suum sequitur:et vbi christus estlil/\nlie et minister eiꝰ erit.Quicūqƺ igit̉ vestruʒ\nproprie salutis amator.ad regnū celoruʒ\nvenire post christū desiderat.qͥcūqƺ custo-\ndire et seruare vsqƺ in fineʒ ea que ꝓmisit\nin religiōis īgressu optat:etiā ista custodi\nat.¶ In piuis qͣʒtū preualet monachꝰ di\nscat ꝑ fidē et duotionē dū ī synceritate mē/\nl iiij","segment":126,"source":{"mapping_precision":"exact","pages":[{"label":"137","number":137}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-127","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0127","latin":"De ardua via que ducit ad vitam.\ntis cognoscere: et se omni tempore inscriptur sanctis pie et lobrie occupare. Eaque sancta fideliū mater ecclesia vel credēda vel seruāda statuit; fideliter firmiterqꝫet credat et custodiat:nec ab eius determinatiōe villatenꝰ recedat. Omnes qͥtemāferant extra archam diluumum quōdaꝫ ꝑdidit: solus noe euz his q̇ fuerūt in archasaluus euasit. Archa figurā ecclesie p̄stitit: et res facta mysterium figurauit. Undenō est hominibꝰ salus extra ecclesiam:quādñs noster iefus christus edificauitsupra petrā firmissimā. Infidelis quisqꝫnō est in ecclesia: et ergo peribit necessariosicut illi quōdam qui nō fuerūt in archa.Omnes em̄ qui non credunt in dominuꝫet saluatorem mundi iesuꝫ christum, iudeipagani, gētiles, faraceniateꝫ heretici atqꝫscismatici qͥ se ab vnione ecclesie catholi-ce subtraxerunt extra salutis archam sūtposui: et si perfecerauerint in errore ꝓculdubio cū demōibꝰ perpetuo dānađi.Lūergo fides sit fundamentū salutis, sine q̄impossibilē est placere do. sciat monachꝯoporet quid credere debeat: et ne continrat ignorabitur.Turpissimum est monacho fidei regulas nescire christiane: et qͥdteneatur credere ad salutem penitꝰ ignorare.Nō dicimus quod ea quevobis proponūtur credēda.curiose argumentādo debeat is discutere:cū vt sanctus dicit papagręgoriꝰ.fides nō habeat merituꝫ: cuihumana prebet ratio experimentū.Hoc aūt monemus quod monachꝰ indiuinisscripturis debet esse studiosus:vt sciat qͥdcum sancta mater ecclesia iubeat credere:possit omnes errores fidei cōtrarios precauere.Sit ergo miles iesu christi monachus omnis in fide catholica firmꝰ et stabilis: sit in scripturis sobrius et studiosuset in bonis operibus continuus ¶ Secundiquod ambulanti monacho in via salutis eterne credimꝰ esse necessariū:est vt studeat cognoscere semetip̄m.Cognitio ei suiipsius omnīs sciētiarū est optima: et ideocunctis mortalium studiis merito preferrēda. Huius tamen scientie salutaris nimum est difficile principium: propter eaquod pauci sunt valde qui non diligentmundum.Omnis enim qui munduꝫ sequitur et diligit vanitates que transcuntfuij psius cognitor esse nō potest.Et nihilplus impedit hominem a cognitione suiqua ipse homo.Qui voluptatibꝰ carnissue pacitur:qui vana scientia huius mũdi. Siue diuitijs siue honoribꝰ in supbiameleuatatur: venire ad cognitionem suijpsignonon permittitur.Uerūta men multa scireet seipsum negligere:non sapere est sed positus isanire.Ad grauoꝛis dānationiscumulū ꝑtinet multa discere: et semetipsūturpiter ignoꝛare.Logitet igitur quiqꝫvestrum.quid sit:vnde sit. et quid futuruꝫsit.Homo ꝑ seip̄m certe nihil est: sed quicquid est ex deo est et propter deū.Quid esthomonisi viator et peregrinꝰ quasi vniꝯdicii super terram: qui hodie viuus in mūdo cernit̉: sed mane raptus ꝑ morteꝫ amplius non videẜ.Omnis vita nostra omnisactio omnis dies omnis hora.quamnihil sumus ostendit:qui viuendo morimur: agendo corrumpimur:cum tempoꝛre extinguiunt et mutantur.Blachrymosum genus hominū.instabile miserū et infirmū: quam ventosum cecum et vanumte cōspicio:dum ex illis qui nos precesserunt.ad mortem ad p̄sentes nos cōparationē facio.Ueruꝫ dixit: quite folio arboris cōpatatuit.Ventus de arbore rapiensinterram piijcit: in cuius locum aliud nouū postea smili subrectuꝫ casui succroscit.Quod autem in terram cecidit interraresoluīs: et nūqͣꝫ dein cepes ad arboꝛē reuerter̉.Hinc qͥdā grecoꝝ sapiēs dicit.Qualegenꝰ foliū tale est genꝰ atqꝫ vnoꝝ.Doīsgenꝰ folioꝝ generi smulimum est: qͥa virescit ad tempꝰ et in terra resoluit̉. et nec foliumad arboꝛē nechō ad vitam reuerter̉.§ Sequit̉ iā tertiū.quod monacho in via dei ambulāti valde puto necessariū:Dīshomowi semetipsum viatorē huiuscambulentius elationis et superbie: sedhumilitatis multam atqꝫ continuā: quippe qui terra sumus et pulueris quedamcompactio:atqꝫ post paucos dies iterumin puluerem reuersuri.Sed quia paucorū est vera humilitas:idcirco via salutisangusta dicit̉: et a paucis īuenit̉.Dumi litate puemtur ad regnū:qm̄ dicēte in sācto euāgelio dn̄o: omnis qui se propt'decūhumi lat exaltabit̉:et qͥ se exalta humilia","segment":127,"source":{"mapping_precision":"exact","pages":[{"label":"138","number":138}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-128","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0128","latin":"Sermo. III.\nF. LXVII\nbit. Quarto viatoris monacho ad celum\nfamie est necessarium: quaten? ab omni peccato\nfaciat alienum: qui ad regnum Dei nemo intronimetur:\nnisi q̄ summa conscientia purita te commendat.\nUnus sanctis virtutibus ac bonis operibus ornatus\nest conscientia: quae illis daturat aperit celum:\nquapropter amove despicit mundum.\nDinc Petrus Christi et crucifixus? archi apostolus?\nin epistola secunda dicit:\nVos autem omne cura subinferentes ministriate\nin fide vestra virtutem: in virtute scientia\nin scientia aut abstinence: in abstinentia patientia:\nin patientia aut pietate: in pietate amore fraternitatis:\nin amore aut fraternitatis charitate.\nHec autem si vobis scitis assint et superet:\nnō vacuos nec sine fructu vos constituet in cognitione\nDei nostri Iesu Christi.\nUna est firmamento testante virte:\nac via bonorum et alias excutae a carne dicit:\nac vehit nō in fabulosos poetarum elisios capitos:\nsī in angelicos chozes: fides scilicet Christiana\npapae vere charitate decorata: q̄ omne fugit peccatum.\nQuinto viatoris g arduous iter celestis regni\ncepit: ut Dei voluntate servando in omnibus sequat.\nQuicquid vel dicitur? vel actur? est\npauca diligenter examinat: si cui et ecclesia\nordinatiobus concordet. Quod si vel Deo vel ecclesia\ninuenitur esse contrarium: fugiat subito ne incidat peccatum.\nVapiēris ei est viri uībil inexaminitui\ncomiteres omnia p. puidetie consiliis\nantequā agat diligenter cogitare. Qui at in hoc inimine\narbus vult esse tui? atque securus vitā et moribus\npro virtute imitetur Dei nostri Iesu Christi:\nquod est omnibus in vita eterna.\nSextus quod viatoris nostro iudicam? necessarium:\nest ut salutare diligat studium scripturarum:\nNō sit curiosus in lectio: nec vanis studiis\ndedit: si animo simplex purus et rectus.\nNonachui nō deci scripturis inhereere geniliu:\nnec fabulis studiis accommoda\nre turpium poetarum. Qui sectat vanam nunc\nquae erit sapientis: q̄ curiosa q̄ citu decretu\net in peccātum. Omne vanē superstitiis lectio\nnē semper fugiat monachus: q̄ cedat nō con-\nducit ad divinam scientiam scripturarum: via\ntoris nostro omnitemporis est continendum.\nSeptimus viatoris nostro iudicam? valde necessarium:\nquaten? sēsus et cogitationes suas prudenter dirigat:\nab omni concupiscetia inordinata custodiat.\nAsellus noster proteruus freno disciplinae cohercens\ndus est sine fello: spina peccātus in infirmum.\nQuis se ambulare in conspectu videntis omnium\nsemper cogitat: conscientia sua pura\net invidia summa diligentia eōsferuat.\nSemper in timore Dei vigilat: semper in ieiunio et abstinentia corpusculi p. amore celestis\npatriae castigat. Monachus q̄ se peregrinā\nagnoscit et advena in hoc mundo celestis\npatriae nūquā obliuiscit: qui nihil cernit\nvia psentis vite in qua animus delectetur.\nViator eternus paudens nūlla viae\nspectacula considerat: nihil eum in sua peregrinatione\nrerum transeuntium delectat: sed ad finem iueneris\nomni tempore suspirat. Dulce semper\ncogitat patriam: graviter fert suam p. longari vel\nretardari peregrinationem: et idcirco nihil in hoc mundo\npreter dominum Iesu habere desiderat: in cuius\napparere conspectus sedulo festinat.\nOctavus viatoris nostro necessarium: Dei\ncharitas exercitū indēfectū.\nNemo ei ad celestē patriā venire poterit:\nq̄ a charitatis itinere disce dicit.\nCharitas Dei ad Deum via est: quam si quis in se\nardētē breue neglexit: a vero itineri\ncelestis patriae miserabiliter erravit.\nQuod inscriptura charitas est: q̄ qui manet in\ncharitate in Deo manet: q̄ Deus in eo.\nQui at in charitate nō est iā, p. cui recessit a via\nsalutis: q̄ ambulās in tenebris peccatorum:\nnūquām puenice ad regnum.\nQuemadmodum sit fu-\ngiendu peccatum.\nSermo. V.\nUdistis frātres mei charissimi oēs q̄ de peccātis\ndicet Sātus Ioānes apostolus. Qūis facit permērī\ndiabolo est: q̄ mi ab intio diabolo peccat.\nDe-\ntudia et numī formidāda sententia. Si oēs q̄ faciunt peccātum\nex diabolo est: q̄ in multās offecidum oēs: q̄ tōs inueniēm:\na peccātum inmultus: Dicit nihilominōs cōsequent.\nOm-\nnis q̄ natus est et Deo peccātum nō facit: q̄ mi semel ipse\nin eo manet: q̄ nō peccāre: q̄ mi et Deo nātus est.\nPremisērat āt q̄ dixit: Pe-\ndicerim? q̄ mi nō habēm? peccātum nos se-\nducunt: q̄ vitās in nobis nō est. Quid sibi\nvlt hic ipa tradictio ve nemo filius Dei\nsit absque peccātum faciēt q̄ est nātus ex Deo.\nNulla istic inenitā dictio. q̄ mi virūs\npūerēs: q̄ nōmo sine peccātum eo q̄ nōmo\nest sine legē peccātum: q̄ est nātus ex Deo peccātum\nfaciēt: q̄ in legē metis idest in charitāte q̄ di-\nfinitē est peccātum non faciēt. Abaritas ei opit","segment":128,"source":{"mapping_precision":"approximate","pages":[{"label":"138","number":138}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-129","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0129","latin":"Quemadmodum sit fugiendum peccatum.\nmulticudinē pectoruz:sine qua nullum est op? bonu:z ipa sola potés est delere ome peccm. Vincscrūs dicit psul augustinus. \"Null? sacer z iustus caret pecto: nectn ex hoc definit esse iust? vel ictus:si cui affectu teneat sacritate. S3 ista pectā iustor nō se mortalia vel enomia putāda:sz parua et venialia sine qvo vita pns vir agit:qm p/ cul a iusto sit omie pectm mortale: sinomē iusticie debeat retinere necesse est. Pecca/ tu nāg mortale hominē a do fēparat:ani mā necat:z cui demonib ineternū dānat. Dec pnicisū gen? peti mortalis cauere p dei grām possum?z p arbitri rectitudi nē sollicite debem? Propterea ei facti su/ m9 monachi:vt cautissime viuentes sub obedientiē salutaris imperio. mortalis nó inciderem? foneā pecl. Semg itaç vigi/ landu est monacho in opibus bonis:vt a mortalī scelerē viuat imunis. Quisq sē in via dei carnēsibi molestā sētī atcs con/ traria: necesse estv c p penalīu memoria/ faciat spui subiectā:z quasi p metū obedi/ entē. In primis ergo monach? ppric sa/ lutis amator fallacē hui? mūdi statū de/ ceptionēcs semp attente cōsideret:z qua/ cito trāscat omis delectatio carnis pēset. Ille a petis animu suũ faciē pōt retrahe/ re?q voluptāte carnis bzeuiffimā:penam/ ho peccātib debitā sedulo cogitauerit et/ nā. Quid? trāsit simul z cōcupiscētia ei?/ boies qzs moriēdo trāscut omies:z nemo/ diu in hac vita manere pemitte. Quid emi/ est mūd? nisi mare magnū pfūdū z inge/ tū:in q tot sūt maloz reptilia: quot homin/ desideria mala ad bonu ordinata. O mū/ de fallar deceptor z inūde. q tibi adherē/ tes turpiter decipsis: sequêtes te omes in/ pfūdū inferni submergis:qua felices sūt/ illi z te pro chriuti amore despiciunt:divisi/ onēcs faciētes vtīle a tuīs vanitātib in te/ pore discedit. Quicqd in mūdo cernim?/ vanu est:z omis mūdi amatoz vanus ef/ ficitur:z in breui corrupet. Cogitare vos/ in breui morituros:qm nibilific hominez/ a pecto retrahit:quēadmodū frequēs z in/ tenta mortis meditatio facit. Dicit ei scri/ ptura. \"Demorare nouissima tua:z inė/ nū nō peccabis: Aecessitas moriēdi cogi/ tata mentē timore cōcutit:z a vicio cōpe/ scit. Secundũ quod pectm psuadet fu/ gere:est futuri metus iudicũ:in quo necel/ le est omes homines psētari. Hoc tremē/ du iudiciz nemo pōt euaderelz opōrret","segment":129,"source":{"mapping_precision":"exact","pages":[{"label":"139","number":139},{"label":"140","number":140}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-130","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0130","latin":"Germo.v.\nFo.LXVIII.\nQuid nos miseri dicemus in illa die vel quō stabimꝰ añ districtū iudicē: si vt diuꝰ petrus dicit apostolꝰ vix iustus saluabit̉? Si hieronymus vir iustus atqƺ sanctissimus iudiciū futurū timuit: o bone deus: quō tritemius peccator infelix cõparebit Si iustꝰ metuit: pctōr quō stabit? Quid em̄dicem? aut qđ respōdebinus vndiqƺ grauiter accusat? Omnia elemēta stabunt aduersum nos intestimoniū: accusabunt terrasmul et celū: qd̓ si etiā tacerent oīa: grauis erit vnicuiqƺ cōscientia ꝓpria. Ni bil ignorat qͥ nouitoīa: qm̄ ibi manifesta erunt iudicāti vniuersa. Erunt ibi q̄ fecimus mala nos grauiter accusantia: ade rūt circū circa p testimonio cōtra nos insinita demonia: aptū videbimꝰ chaos īfra nos horridū: iudicē sup nos cōspiciemus iratū: et ex om̄i parte extremuʒ nobis iminerere periculū. Hec fratres mei futuri examinis pericula semp in memoria cordis recuolite: et quā fit horrendū futurā sententiā iudicis incidere sedulo cogitate. In il la terribili hora plus valebūt pura corda qđ astuta rethorū verba: plus ꝯducet homini cōsciētia munda: qđ totius orbis pecunia: qm̄ qͥ iudicaturus est om̄ia nō fallitur: īmo nec precio precibꝰ īmutat̉. Oqƺ incredibilis horror īua det unpios oēs quā metuendā sunt audituri sententiā: ite maledicti in ignē eternuʒ: qͥ preparat? est diabolo et angelis eiꝰ. O malorū oīm pes sinū: tristitia p fundissima omnium tristritiaꝝ: a ꝯsortio sanctorū diuidi: et cū demonibꝰ in eternuʒ cruciari. Uere dies iudicij horrenda omnibꝙ metuenda qr nimis amara: vbi syntheresis cōscientie vermis nō morit̉: vbi semel dānatus ad supplicitiā nunqƺ liberat̉. Donachus ergo salu tē cupiēs assequi sempiterna: se quantum pōt ab om̄i peccato mundū semp custodiat: et illa vox: ite maledicti ingene eternuʒ nunqƺ ab eius memoria recedat. Undetertiū qđ ad declinandū a peccato multū estimamus cōducere: est amaritudinē peniarū eterne dānationis sedulo cogitat Nulla em̄ ta ychemens est carnalis voluptatis teptatio q̄ nō subito victa defici at: si temptatus qͥdiā patiant̉ in inferno damnati studiosa meditatione recogitat Quid nunc diuitie quondā habite pro sunt damnatis: qͥd cōferunt voluptates transacte positis in inferno luxuriosis: qͥdvanissimi honores tumidis: qͥdpotestas quonda lata superbis? Logitate fratres quidiaʒ damnati patiātur apud infertos. et ne vos cõtingant similia: in bonis et san ctis operibus iugiter perfeuerate. Si ti metis īfernū: fugite pctm̄. Nihil em̄ no cebit infernus: si homo in fide christi per manserit a peccatis alienus: nec ardebit in pena: qui prius hic nō arserat in culpa. Petuendus inferni locus in quo nō est vlla redemptio: sed quisquis illic damna tus semel intrauerit: ad saluteʒ amplius non exibit. Plamant in tormentis in an gustia miseri: in horrore sempiterno posi ti dicentes. Quid nunc prodest nobis supbia nostra: diuitie: honores: dignitates luxuria: gula: et omes transacte voluptates carnales: quid nobis iam profunt in eternuʒ damnatis? Ecce omnia transire runt velut vmbra: et tāquaʒ vnius noctis breue sonnniuʒ cuncta euanuerunt. Nos autē cruciatibꝰ eternis deputati sumus: in quibus nullam esse redemptionē certifime scumus. In inferno sicut Augustinꝰ testatur: et si erit stimulus penitudinis: nulla tn̄ erit in damnatis correctio volū tatis: a quibus ita culpabitur iniquitas: vtnullatenus ab eis possit diligi vel defiderari iustitie equitas. Ibi tunc edax inferni flamma comburit: quos nunccarna lis delectatio polluit: et tanto anplius quisqƺ in tormentis vritur: quanto hic ī carne contra deum magis delectatur: Apud inferos cōtestante Gregorio frigus erit intollerabile: ignis inextinguibilis: vermis conscientie immortalis: fector intollerabilis: tenebre palpabiles: dolores inestima biles: flagella sine intermissiōe ce denciuʒ horrenda visio demonum: confusio com missorum criminum: desperatio omniuʒ bonorum: Sed omnium in inferno pena ruʒ longe grauissima illa existinanda est: quod illic damnati lucis eterne visione p petuo sunt priuati. Hic beatissimus p̄sul ioānes chrysostomus ait. Intollerabilires est ichēna: et omes hoīes abhorrent ea. Quis em̄ nesciat illd suppliciū īferni esse multū horribile? Ucx si mille quisqƺ īmo si decē milia ponatichēnas: nihil est totū quod dicit cōparatū ad illud: animā exofam christo: repellia gloria sanctorum: et illam audire terribilem vocem ex ore iudicis omnium. Hilcedite a me operarij ini quitatis qm̄ nescio vos: et ite male dicti ingene eternū qͥ paratꝰ est vobis et diabulo,","segment":130,"source":{"mapping_precision":"exact","pages":[{"label":"141","number":141}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-131","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0131","latin":"Quemadmodum sit fugiendum peccatū.\nDvox omniū terribiliū longe terribilissimi mū: o sententia metuenda et niniū horre da cunctis mortalibꝰ odiri ꝓ demeritis a christo: exprobrari a iudice: separari a cōsortio glorie: et nullā spē recuperatiōis amplius retinere. Cogitate nūc fratres: certissime futuras impiorū penas: et comparate quo scūqƺ huius vite dolores: quoscūqƺ trā seuntis eui cruciatꝰ oīaqƺ cogitabilia hu ius mūdi tormēta ad illa sempiterna dānatorū supplicia: et erunt sicut nihil ad ali quid: imaginatio ad x̄itatē: somniū ad vigiliā. Tētationes carnis et legē peccati facile superabitis: si harū rerū cogitationeꝫ in memoria continue retinetis. O eternū qͣꝫ inex cogitabile tempus: euū sine fine: seculū sine tempore. Deatus qui nunc preuidet in tempore: quō post hanc breuissimā vitā bene habeat in eternitate. ¶ Quartū qd̓ hominē a peccato pōt retrahere est fulture sempiterneqƺ felicitatis continuaz in corde memoriā habere. Uere nō sunt cōdigne passiones huius temporis adsupuenturā gloriā que reuelabit̉ in sanctis: vbi nulla erit discordia: nulla penitus dissonantia: sed erit sūma pax omniū: et semipiterna cōcordia letantiū sanctorū: In ce lesti sanctoꝝ beatitudine gaudiū est verūsine tristitia: pax sine discordia: bonitas sinemalicia: leticia sine fine: lux sine tenebris: vita sine dolore perēmis. Ibi est dulcedo sine amaritudine requies sine laboret: laus sine vitupio: amor sine vicior clairitas sine rubilo: sacietas sine fastidio. Sinetedio manet etenītas: sine defectuxuberat bonitas: sine miseria continuat̉felicitas. Nā vbi deus est oīa in omnibꝰperfectū et plenū gaudiū aderit vnuersis. Ibi aīa siue mens sancta principio suo ꝑamorē ꝯiungit̉: intellectus ad cogitationesummi boni perfecte illuminat̉: ex duobꝰ istisfruitio eterne felicitatis exultantibꝰ infūdit. Deū in regno eternitatis cognoscereet diligere: estipsam felicitatis gloriā fruēdo possidere. Ad hoc quippe cōditus esthomo vt deū creatorē suū esse summūbonū intelligat: intelligendo sup̄ oīa diligatamando in eternū fruatur atqƺ possessideat. Hic finis est institutionis monastice: hecdestinatio fidei christianae: quatenus decūquē nūc ꝑ fidē cognoscimus et intoto corde ꝑ charitatis opera diligimꝰ: in tunc vitapfecte intelligentes obiectū nostre fruitionis ꝑpetuū habeamꝰ. Pro huius sempiterne felicitatis adeptione fratres charrisimi: omnia etiā cū maximo labore facienda sunt bona: omnia pacientissime tolerāda aduersa: qm̄ breuissimū virtutis exercitiū: premiū nobis parit eternū. Auditeqd̓ ad hec sanctius ioannes dicat ep̄us. Si quotidie inqͥt oporteret nos tormēta perferre: si ip̄am deniqƺ iehennā partuo tēpoire tolerare: vt chr̄m videre possemꝰ ī gloriā regnātē eterna: sanctoꝙqƺ eius numero in ꝑpetuū sociari: nō erit pari rōne condignū: om̄e qd̓ nobis triste pōt accidere:vt tanti boni gloriā mereamus possidere.Ad sūmū vero bonū nō ꝑuenit̉ nisi ꝑ sūmos labores: qm̄ sicut in sancto euangelio dn̄s dicit: regnū celorū vim patit̉ et violenti rapiūt illud. ¶ Quintū qd̓ homīeat pctō debꝫ retrahere: est humane ꝯditioñis honestate ꝯsiderare: q̄ naturali ducturōnis detestat̉ viciū: et virtutis diligitbomū. Virtutꝭ amator est oīs homo qui viuitscdm imperiū ratiōis: qͥ aūt in stercore viciorū sorde scēs voluit̉: vt bestia nō vt homo cōuersat̉. Uobis aūt fratres mei maxime detestāda sunt vicia: virtutes amandec: quippe cū ꝓpterea cōtēpseritis mūdūvt in cenobio vitā ageretis pctīs alienāetsanctis virtutibꝰ decoratā. Virtutes igitvobis colēde sunt nō imagines x̄tutu: coledē dico nō thure: nō sacrificio: sƺ amorēet ꝓposito integerrime volūtatꝭ.Virtutesetemcolere nihil est aliud nisi eas at̄o cōphēdere: et ꝑ dei amore vsqƺ ad mortē iniolatas retinere.Nā sicut lactāti. air: ocex̄tutis officiū est nō peccare: et ideonō estvera virtus nisi q̄ ꝑ fidē chr̄i ad eū finē tedit vbi est bonū hoīs sūmū qͦ melius essenō pōt.Uirtuosus aūt nō est qͥ deū nō diligit:cū oīm virtutū summa sit charitas.Unn̄ si decū ex toto corde sup̄ oīa diligitis:x̄tuosi veracit̉ est virtꝰavia bonorū q̄ ꝑ fide et dilectione iesu chriꝑuenit̉ ad regnū.Qui deū veracit amatx̄tutis amore nō peccat.Cōsiderate vr̄aꝫdignitatē fr̄es mei et fugite pctm̄: qm̄ oīsaqͥ suꝑbia inflat̉: qͥ luxuria sordidat̉: qͥ ceteris aie pestibꝰ inficit̉: nō viuit vt homo: sƺin semetipso cōfundit̉: et in ꝑditionē eterne mortis ꝓgreditur.Quāto em̄ qͥsqƺ amplius in pctm̄ labit̉: tanto lōgius recedit adeo: et magis appropinquatur inferno. Qūaūt oēs hoīes naturaliter appetāt bonūturpissimū est amare peccatū: qm̄ oīs peccator bonū deserit: et ad malū se cōuerit.","segment":131,"source":{"mapping_precision":"approximate","pages":[{"label":"141","number":141}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-132","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0132","latin":"Bermo.v.\n¶ Sexto mentē a pctō fortiter retrahit:si\nin meditatione dominice passionis ex cō-\nsuetudine semꝑ occupata ꝑfistit.Quis eī\nvoluptatibꝰ carnis operā nauare poterit\nsi mūdi rectorē iesū christū pēdentē ꝓ se ī\ncruce cogitauerit? Dors christi mūduꝫ\nliberauit a morte ꝑpetua:quod beneficiū\nq̇squis in memoria secū portauerit:facile\nab oīni scelere viciorū abstinebit.Denicꝫ si\nquis deū in omni loco sibi p̄sentē omnia/\nqꝫ scientē et intelligentē tota mentꝭ iutētio\nne cogitauerit om̄e pctm̄ ꝓculdubio sem¬\nper abhorrebit. Est aūt nobis deꝰ vbicꝫ\nnon solū pn̄s.§3 vere intimꝰ ac p̄sentissimꝰ\nquē nullū latet secretū cui nihil manet ab\nscondituꝫ:§3 totū ei patet manifestū.Cor-\nda scrutar̄ omniū:secretissima nouit cogi\ntationū:qͥ verā cognitionem solus habet\nvniuersoꝝ.Quis eī mortaliuꝫ in p̄sentia\ntante maiestatis quaꝫ videre om̄ia credit\nsine maximo rubore audeat:si quis sit et\nquatꝰ qui videt pensat? Quotiens ergo\ninodinati motꝰ carnis inquietāt animā:\ndominū deū qͥ maloꝝ est vindex p̄sentem\ncogita:passionis iesu christi amantudinē\nad memoriā reuoca:auxiliū gratie celestꝭ\ndeuoꝛ⁹ implora. Durioꝛ est lapide: quem\nista diligentiꝰ cogitata nequiuerint a pec¬\ncadi ꝓposito reuocare.Septimū quod\nmentē studiosi monachi a peccādi deside-\nrio reuocat:est vt lectione cōtinua passio¬\nnes sactoꝝ martyrū ꝑcurrat.Enī uero qͥs\nqͥs inuiucibilē cōstantiā sanctoꝝ marty¬\nrū christi sepiꝰ ad memoriā reuocat:fieri\nnō pōt quin ad resistendū pctīs fortior et\nrobustioꝛ fiat.Propterea nanqꝫ forția san¬\nctoꝝ gesta litteris demādata sūt:vt qͦtiēs\nnos infirmi talia legimꝰ:ad imitationē p̄¬\ncedentiū cōsurgamꝰ.Non respiciatis in\ncos fratres qͥ sctōꝝ historijs fidem supba\ntemeritate denegāt et ea q̄ de beatissimis\nchristi amicis gloriosa narrātur fabulas\nputant.Nā virtutes et bona q̄ in semetip\nsis nō inueniunt:sanctos habuisse dei cre¬\ndere contēnsit.Sūt em̄ plures et inter eos\npotissime qͥ d̓ sua eruditiōe se magnos ex¬\nistimāt.historias sāctoꝝ patrū temere ni¬\nmis refutātes:et eū ipsi arduū virtutꝭ iter\naggredi nequeāt:neminē aut raros potu¬\nisse vētosa loquacitate cōfingāt.Quicqͦd\ncorā eis ꝺe cōuersationibꝰ sanctoꝝ vel ar¬\ndui vel magni legitur.cōfictū et fabulosū\ndamitāt:et quales ipsi viuuint in tenebris\nvitiorū positi.taliter eos quoꝛū derident\nhistorias arbitrarū p̄cessiffe.Donach?\naūt prudēs atqꝫ deuoꝑus nō mouet̉ super\nborū ignauia:vtpote qui probe intelligit\nvim quandā exhortādi sanctorū inesse hi¬\nstorijs efficacē.Nazvt d̓ ime interea quod\nẋū ē fatear.plꝰ ad īterni feruoris deuoꝑio\nnē vntꝰ sāci ꝯuersatōe cōmoueoꝛ quā ci¬\nriosis sermōibꝰ multꝭ:qͥa sicut papa sāctif\nsimus leo dicit.validiora sūt exēpla quaꝫ\nverba:et plus est opere docere quaꝫ voce.\nUerū sicuti nō omnia placēt oībus ita\nnec omnibꝰ cōueniūt oīnia:hoc vnicuiqꝫ\nfrequentius ac studiosiꝰ legendū consulī¬\nmiꝰ:cniꝰ lectione mens ad maiorē incitat̉\np̄fectū ¶ Octauū quod hoīem a pctō for¬\ntissime retrahit:est charitas q̄ q̄ sācitꝰ apo¬\nstolus dicir.Charitas patiēs est benigna\nest:nō agit ꝑperā.nō inflatur.nō est ambi¬\ntiosa:nō querit q̄ sua sūt.nō irritatur:noti¬\ncogitat malū.nō gaudet suꝑ īiquitate:cō¬\ngaudet aūt veritati:om̄ia suffert oīna cre¬\ndit omnia sperat:oīa sustinet. Charitas\nnūquā excidit.Qui deū amat fugit pecca¬\ntū:qui aūt seruꝰ est scelerisi:pꝛofecto nō di¬\nligit deū.Amator dei nō facit peccatū:et\nqui dominū suū veraciter diligit ac semꝑ\nintuetur p̄sentē:non opꝑatur iniquitatem.\nHens est summū et incōmutabile bonum\ncuius amore pctm̄ et fugiendū est et dete¬\nstandū:quoniā qui timore penarum dun¬\ntaxat peccare meruit:ad charitatis p̄mia\nnon ascendit.Servius enī nō peccat me¬\ntu verberū:sed filius recedit a malo parē¬\ntis amore ne animū offendat paternum.\nAucamīs peccatū fratres mei et quan¬\nta possumꝰ animi puritate in ꝯspectu do¬\nmini conuersetur:quoniam sicut letale\nvenenū corpus sumpū interficit:sic pec¬\ncatum delinquentis animā occidit.Dine¬\nnos vir sapiens admonet in ecclesiastico\ndicens.Quasi a facie colubꝛi fuge pctā:\nquoniaꝫ si accesseris ad illa suscipient te.\nDentes leonis dentes peccati interficien¬\ntes alios hoīm. Quasi rūphea bis acuta\nhoīs iniquitas:plage illius non est sani¬\ntas.In czechiele quoqꝫ dicitur.Anima\nque peccauer","segment":132,"source":{"mapping_precision":"exact","pages":[{"label":"142","number":142},{"label":"143","number":143}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-133","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0133","latin":"Quemadmodum sit fugiendum peccatum.\nnon deum imitatur sed premium pecca-\nti diabolum. Diligamus deum et non\ndñabitur in nobis pctm̃: amemꝰ christuʒ\net nihil operabimur saluti nr̄e cõtrarium\nNihil melius nihil cõtra pctm̃ fortiꝰ ni-\nhil securius quã deuʒ amare qͥ prior dilec-\nxit nos: et lauit nos a pectis omnibus insã-\nguine vnigeniti filij sui. Fumus eĩ obli-\ngati deo: et eũ tenemur amare totis viri-\nbus cordis multiplicatiõe. ¶ Primo qͥ-\nde ẜsũme a nobis diligẽdꝰ est deꝰ nõ aliaʒ\nobcausa nisi propter semetip̃m qui sum-\nmũ et vnicũ est bonuʒ: in quo solo quies\net saluo estaĩe: sine quo nõ salus. nõ requi-\nes nõ beatitudo nõ felicitas neqʒ in celo\nestneqʒ in terra. Deꝰ eĩ cuʒ sit omniũ reꝝ\ncausa: factor atqʒ principiuʒ: ip̃e solus est\nanīe btĩtudinis obiectum: ad cuiꝰ sempri-\nternã fruitionẽ sola charitate ꝑtingit̃: so-\nlaqʒ mẽ tis puritate ad eiꝰ amorẽ ꝑuenit̃.\nCum itaqʒ deꝰ vnicũ et summũ sit anime\nbonũ: propter scip̃ma nobis est totis viri-\nbus diligendũ. Extra deũ nihil est bonũ\nnihil sanctum: nihil quod anima letifica-\nripossit ineternuʒ. Solꝰ eĩ deus est bŕitu\ndinis aĩe centrũ. ¶ Scđo iubemur domi-\nnuʒ deũ nr̄m diligere: qͥa se patreʒ nobis\ndignat piētissimũ exhibere. Sic etenĩ o-\nrare nos docuit: pater noster qͥ es in celis\nsāctificet nomẽtuũ. Uere deus onium\nnr̄m est pater: qui nos creauit omnes nu-\ntrit. pascit et in esse cõferuat ne pereamus\nNũquã fuit aliqͥs tã indulgẽs pater suꝑ\nterrã: qͥ tãta charitate dilexerit vnigenitũ\nfiliuʒ suũ: quãta nos deꝰ õnipotẽs pater\nnoster dilectione pictatis amat fouet. di-\nrigitatqʒ prosequit̃. Atiõ ipsuʒ tenemur\npuro corde super omnia diligere: qui dat\nnobis et eße et viuere. Ipse ei pater noster\nest: et adã qͥ omnī hominum creatus est\nprimꝰ ignorauit nos.\n¶ Tertio debemus\ndeũ sup̃ oĩa diligere propter similitudinẽ\nqm̃ ad imaginẽ dei factus est hō: suuʒ in\ntellectu quadã similitudine sequẽs crea-\ntor ẽ. Deꝰ aũt intellectꝰ est ꝓfectus. infini-\ntꝰ ac sẽpiternꝰ. cuiꝰ bonitatẽ nr̄ intellectꝰ\nparticipas ꝑ gratiã beatꝰ efficir̃ in eo qui\ncreauit om̃ia. Nã etsi nulla sit inter deuʒ\net hominẽ cõparatio: est tñ ipsius anime\nratio nalis. ad suũ principiũ ex cõditioĩs\nnobilitate nõ cõtẽnende dignitatis simi-\nlitudo. Dicit eĩ ꝓpheta. Ego dixi dij estis\net filij excelsi om̃es. Dixit etiã in principio\ndũs deꝰ. Faciamꝰ hoĩcm ad imaginẽ et si\nmilitudinẽ nostrã. Magnain genus no-\nstrũ diuine pietat᷒ dignatio: quã nos de-\ncet omni tẽpore pura mẽte charitatis ob-\nferuãtia memorari.\n¶ Quarto deũ nostrũ\npropter inestimabile munificentia suam\ndebemꝰ sup̃ om̃ia diligere: quẽ recogno-\nscimꝰ nobis tãta beneficia nõ merẽtribus\ncõtulisse. Qũ nõ essēmꝰ ipse nos sua boni-\ntate in esse primũ cõdidit. et ad participiũ\nsue glorie que nunquam terminabit᷑ ordi-\nnant. Sic ei dicit de hōis nobilitate scri-\nptura. Dinuisti euʒ paulominꝰ ab ange-\nlis: gloria et honoꝛe coronasti euʒ et cõsti-\ntusti euʒ suꝑ oꝑa manuuʒ tuarum. Cul-\ntis scire fratres in quo minꝰ ãgelo sit hō\nhis quedicimꝰ diligenter intẽdite. Duo\nsũt intellectꝰ ab initio creati. angelicus et\nhumanꝰ. Angelicus statiz a principio cre-\nationis sue in omnium scibiliuʒ actu factꝰ\nest plenus atqʒ ꝑfectus et om̃ia q̄ scire de-\nbuit a natura nouit et cõprehendit: huma-\nnus vero primo quidẽ in omniuʒ scibiliũ\npotẽtia cõsistit om̃ia ignorãs: in fine autẽ\nꝑ multas actiones tāde omniuʒ scientiã/\nvt angelicus acquiret. Perfecta namiʒ\nnature consumatio que angelico inest a\nprincipio: humano in fine donabitur. Un̄\ninter hos duos creatos intellectꝰ hoc so-\nluʒ interesse cõstat quod āgelicꝰ est quod\nesse pot̃: humanꝰ vero similitudinē ange-\nlice perfectiõis in fine hoc est post mortẽ\ncarnis recepturꝰ est. Angelicus eĩ qñ pa-\nmuʒ fuit creatꝰ sine vlla sui actioe. immo-\nbiliter. substãtialiter. et a natura. omnium\nscīa plenꝰ cuafit atqʒ ꝓfectꝰ: quoruʒ qͥ suo\nprincipio deo videlicet adhęserũt ꝑ amo-\nrẽ in eterna felicitate cõfirmati st̃: qͥ auteʒ\nin semetip̃s gloriãtes affectu recesserũt\na deo: ꝑpetuo sunt miseri et infelices. Hu-\nmanꝰ po intellectꝰ qm̃ a principio in om-\nniuʒ reruʒ ignorãtia et priuatiõe creatꝰ ẽ:\nnecesse habet vt actioe motu et arte in ꝓ-\npositã sibi reruʒ noticiã tandem ꝑueniat.\nQuãdiu sumꝰ in corpore et ꝑegrinamur\nad dño intellectꝰ noster ꝓpter nimiuʒ cor-\nporis cõmerciuʒ q̄si in tenebris ignoran-\ntie posirꝰ cõfunditur: et ad scientiam futu-\nroruʒ ꝑfectã minime illusitat᷑. Postea ve-\nro quã anima fuerit separata ḣ corpore: iã\nintellectus gaudebit angelica psectione.\nTãtuʒ ergo distamiꝰ ab angelis: quãtuʒ\nde corporea impuritate participamus.\n¶ Quinto maxime a nobis diligēdus est\ndeꝰ qm̃ ipse prior dilexit nos: et lauit nos","segment":133,"source":{"mapping_precision":"approximate","pages":[{"label":"143","number":143}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-134","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0134","latin":"Germo .VI.\na peccatis nostris in sanguine vnigeniti filij sui. Creatoꝝ summe diligit creaturam suauem quae de nihilo ꝯdidit: dignum est vt ipsa creatura suum maxime diligat creatorem cuius bonitate in esse producta fuit. Amat nos Deus maxima charitate q̄ maior dici vel cogitari non potest: et intantum nos diligit: qđ amplius diligere nec debuit necepotuit: quam in deo perfecta sunt omnia: et non est apud incõmutabile transmutatiōis facultas aliqua. Attendite num fratre mei quantum vel uore mentis: quantumqƺ desiderio cordis deum suuꝫ homo debeat diligere: a quo supremo dilectionis gradu etiam sine meritis amat Extẽdamus animum in eiꝰ amore suo oīa quantum possumus: dignus est eum: quem totis viribꝰ diligamus. Quantum eminence amante nos deum amauerimus: ad illam tamen mensura qua ipse nos diligit nullatenus pueriemus. Namipse vt diximus sūme nos diligit: nec potest amor in nos eiꝰ ampleius cresceret quē creaturam sua ꝯstat perfectissime amare. Nos autem quantũcunque dilexerimꝰ illem semper possimus in amando vlterius perficere: et vsque ad mortem ardentius amare. O nos infirmi: nos tepidi: nos lutoso carceri mancipati: qđ retribuemus amatoriarum hoc post christi mortem existimo esse premissis: cū facture ad factorem nulla sit conpara tione: Sextum qđ nos in amorem dei pueriorum extra fidem christianum saluabit: siue annuncietur christianos sue penitus ignoret Quot hodie sunt in asia et africa regna: quod gentes: quot insule maris: qui non nulla dechristo cognitio est nullaque fides: sed in errore oīs religio et sine merito salutis: etiam si qđ extra christianismum vnuꝫ videantur adorare et colere deum. Christus enim saluator fidelium est animarum: in quem quisquis non cre diderit: iam iudicatus est: et sine dubio commendabit. Unum quantum deo commendatas gra tiarum actiōes referre poterimꝰ. quod nos in fide catholica vt ita dixerit nauetici constituit: et in sanguine vnigeniti filii sui ab interitu mortis liberauit. Simus ergo huiꝰ tametibꝰ memores. et ita curemꝰ viuere ne iudicemur de ingratitudine. Sindicas\nFo .LXX.\ninꝰ deum patrem in omni tempore qđ dona spiritus sancte effudit super nos: et non permiserit ut remotiabꝰ ueniat catholice ynitatis ecclesie nasceremur. Septimum quod amor eorum producere in cordibus nostris posse creditur: in permissione sempiterne felicitas cõsideratur. Nam si conosideremus quantum bonas in celo bona se daturum permiserit: amore eius merito in nostris cordibus dulciter ardebit. Se nobis totum promisit in prenomin qui solus est summus et penitus incõmutabilis bonum. Quod cum sit indiuisibilis, ita se fruentur prestabit omnibus: vt nihilominus totus possideatur a singulis. Omnes diligit a quibus diligitur: et singulos diligit a qui bus habetur. Quantum nunc deum amplius pura mente diligimꝰ: tanto ibi plus premij recipiemus.\nDe cognitiōe gratie spiritualis: Sermo sextus.\nDoctos nos sanctus Paulus omni spiritui non semper esse credendum: sed examinandum diligenter instinctus: vtrum sint ex Deo qui lumine est verum: ne quid orsitan contra nos insurgat ex parte tenebrarum. Aduersariꝰ etenim noster cũ sit astutus numquam dormitat: sed mille modos qui bus nos capiat incautos excogitat. Alter tamen iam iaque proficiētes aggreditur: et aliter cū illis agit qui adhuc in torpore negligentie conuersantur: Quantum in dei mandatis amplius perfeccimus: tametibꝰ magis est necessario siue ut inuadere: quo nouit se apta congregare one non posse superare. Multa commendabit contra cupiunt placere deo amore inuidia debachatur. Latitatem in occulto sub specie boni nescientes cõsumptas ut inuaderet: quo nouit se a quaß sub specie bona conatur supplantaret Cōtra cuius optimum est remediũ si omnes cogitiōes cordis sui monachus examini deferat seniorum. Demones namque publicum luminis odiunt: et venire in noticia spiritualiū seniorum cognitiōes iuuenum quas suggerunt erubescunt. Unus quisquis verstrum se stare in bono existimat: semper sit sollicitus ne diabolo supplātante rijat. Sunt inter vos quidam et annis et cōuersione uine m ij","segment":134,"source":{"mapping_precision":"exact","pages":[{"label":"144","number":144},{"label":"145","number":145}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-135","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0135","latin":"De cognitione gratie spiritualis.\nnes.q̇ sc̄ualitatibus suis plus q̃ expedit cōsētūt:q̇bus demones varijs modis q̃ si sub boni specie illudūt. Sāctitatē qrūt sine merito:r̄ meritū habere cupiunt sine virtutū necessariaꝝ exercitio. Uident̉ sibi corā deo magni deuotiōe atqꝫ p̄cipui:et in suis passiōibꝰ animalibus nō sūt mor tificati.Erratis o miseri et vosipsos turpi ter decipitis:q̇ sine fūdamēto humilime subiectiōis et obediētie. sācitatꝭ turri edi ficare cogitatꝭ.Mortificāda sūt priꝰ inor dinata sesualitatꝭ desideria:refrenāde sūt passiones animales.irauirumur.et indignatiōis lnuor.atqꝫ omīs īpatiētia:qm̄ qͣꝫ diu vobis dominant vitia:nō sūt deo gra ta quecūqꝫ priuate singularitatꝭ offertis munera.Nana sūt omnia:vbi nō est pura cōscia Suspecta nobis ē cōuersatio monachiiuenenis:quātulibꝫ videat̉ esse deuo ta:quā subiectiōes voluntarie humiliitas nō cōmendat.Donachꝰ ei sine humili tate et obediētia nō pōt esse bonꝰ:quāuis ie iunio et oratiōe quotidie venet̉ sāctitateꝫ Vultos in occulto elatiōis et supbie dia bolꝰ d̓cipit:qͦs vigilare.ieiuinare.et orare cōtinue ꝑmittit.Rā sic̄ nulla sine humili tate et charitate deo grata sūt oꝑa:ita ieiu niū.vigilie.oratiōes et studia monachoꝝ sine his diabolo nō sūt formidāda.Hinc nō mouet̉ diabolus:vñ nō torquet̉.Nō magnipēdit vigiliae elati:iā certe cōtra te mouetur:qm̄ tuis virtutibꝰ illius inuidia torque̓t omīa q̃pōt in te sue calliditatꝭ vertit arma et sanctitatis ꝓpositū totis viribus conat̉ cuertere.Nihil eī demonibꝰ in monacho plus displicet:nihil eos vehemētius tor quet:tḡ si p̄ dei amore in omnibus se veraciter humiliauerit:et miliciā institutio nis monastice sub obediētie custodia h lari semp̄ anīo seruauerit.Cauēdi sūt vobis instinctꝰ demonū:q̇ vos magni aliqͥd esse putatis sine verarū merito virtutuꝫ.Ego video vos ad mādata senioꝝ inuo lütarios:in correctiōe īpacientes et mur muriosos:ad rep̄hensionē vite aliene ꝑm ptulos:sꝫ in cōsiderādis defectibꝰ ꝓprijs esse tardissimos.Signa sūt hec instinctꝰ demonū certissima:et contēpte necessarie mortificatiōis volūtatꝭ ꝓprie indicia manifesta.Religiōis magne et interne deuo tōis cultores vos esse p̄fectos et sctōs creditis:et neqꝫ fraternā charitatē neqꝫ vera humilitatē i vobis necessariā monachis habetis.Scl̓ibilē in oratiōibus deuotio nē queritꝭ:et lachrymatibus oculis iā dei vos amicos existimatꝭ.Quid eī? Faciūt ne scrm̄ in orationibus lachryme:qn̄ ora tur cũ quadā elatione mētis sine verabu militate.Dat lachrymas deus:dat cōtra rijs pulsatꝰ animꝰ:dat etiā deceptor ela torū diabolus.Deꝰ mentē in vera chari tate humiliatā quasi pratu dulcibus fe cūdat lachrymis:natura plorātem cōmo uet in aduerfis:diabolus aquaꝝ riuulos infūdit sub deuotiōis similitudīe supbis Dumilitas est virtꝰ vnica:q̃ in latitudie charitatꝭ facit corda hominū veraciter d̓ uota.Nihil tibi ꝓdesto monache qͥcqͥd ī tua singularitate feceris:si verā humilita te nō habeas cũ feruore gemine charita tis.Nā ad nocturnas ante alios surgere laudes:lōgas preter cōsuetudinē ordinis in priuato dicere oratiōes:ieiuniuꝫ vltra cōstitutū regule continuare alijs licite mā ducātibꝰ:in secre to manere ceteris ad cō munē laborē egrediētibꝰ:duo faciūt meritoria:q̃ si defuerint cūcta erūt penitus infructuosa.Anīuero qͥcqͥd oꝑuꝫ monachi charitas et humili obediētia nō cōmen dauerint:vacuū a merito iudicabit̉ corā deo et p̄mio carebit.Vos aūt qͥ p̄cepta seniorū tumido supcilio cōtēnitis non que illi iubent sꝫ que vobis placēt ꝓpria temeritate facitis:q̇ cōmunibꝰ ordinis sctīs exercitijs adiuuētiones ꝓprias anteponitꝭ adhuc lōge a sāctoꝝ cōuerfatione remoti estis.Nō licet vobis ea q̃ sūt de institutōe monastica ꝓpria temeritate descrere:et q̃ vobis placēt noua acvana necessarijs anteferre.Ingratū est deo qdcūqꝫ opꝰ feceri tꝭ:cōtēpto illo ad quod obligati estis.Di uine inspiratio gratie humiliatem docet obediētiā ꝑsuadet.ac verā in om̄ibꝰ sequitur charitatē:mādatū seruat.nec supbiaꝫ admittit.nec spernit aliquę:sꝫ regularis discipline ppetuā sectat̉ integratē. In stinctꝰ aūt diaboli sub specie boni callide incautū supplantat monachū:et facit eū ꝓ prio iudicio in om̄ibus subiectū.Omnia ei que ad cōferuationē integritatꝭ mona stice ꝑtinētilli male instituta mentit̓ et contraria:et suis ob id studijs postponenda.","segment":135,"source":{"mapping_precision":"exact","pages":[{"label":"146","number":146}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-136","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0136","latin":"Sermo. VI.\nFo. LXXI.\nVerũ vi discat spũm dei ab instinctibus antiquis hostis sapienter discernere: q̄ dicim? notate. In primis igit se dei gras inspirati erit stimat: si quotidiē siat inconscia purior, decrescēre somnī seculūs aduertat. Ubiuũ em spũm dei mun? grē celestis effudierit: omis peccādi mox affec- cio recedit. Q̄uod si peccādi horor mei tē nō inaserit; prectō manistũt se q̄ ho- minez instinctu diaboli socupauit. Dor- ei vt spũs sacr? métem bois peñetauerit omne viciuũ incédũ aut mitiçat aut peni- e extinguit. Hinc semetipsũ vnusũq̄ se- strũ diligēter eranimet: s cui? moueat in- stinctu pēset. Dei nāg sinstinct? perim con- suetũ minuere: sz satiq̄ hostis augere. Un- q̄ agunt spũ dei, pētim in eis quotidiē mi- nuuit: q̄ vero sinstinctu sequitur diaboli ra- ro veraciçter emédant. s Scim sinstinct? diuini signũ ex augmēto virtūtũ cognoscit q̄ sāci spũ gra semper in homine ma- gnas viuũs ōgat. Aũ ergo te sētis quoti- die in dei amore ac bonis ōperibus pēcieres: q̄n experiris in te peccādi cosuetudinē et viuũs q̄libet de die in die min? pualere: dei aduere sram humiliter obes agnoscere. Amor ei dei q̄e affert gra suũa se oc- sus: sz bonis semp op. bv ūtilũ occupa- t? q̄ũi s multitudũ peccatorũs ōperit: et ūtilũ exercitāũ animũ peccāre nō punit- tit. Gra spũ dei starē cui peccās nō poterit s esse in homine sine stutũ ōpatiũe min- me solucuit. Lertium spũ dei signũ in boie suũt seũt: q̄ si seũt sacitũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũtũt\nDe cognitione gratie spiritualis.\n\nnes psentis vite cōtēnūt. Anima q̄ deum in se p amorē habz psentē omnia carnis so latia despicīt: p dura taspa venire ad dūz suī cōcupiscit. Divitias bui? mūdi nō di ligit: honores et dignitates transitorias spernit: carnis voluptates fortiter cōtem nit. Meditat in lege dūi semp. & amaris sine passiōs iēsu christi nūquā obliuisci rur. Q̄uis in vobis est fīs et faciat hec, q̄ onīces decetef cōsolaciūculas hui? seculi q̄ nihil aliud cogiter nihil querat. nihil cō cupiscat qua charitātē dī: Quicūs hoc si gnū psentē spūs sancti cōsecut? fuerit: si g fenerancrte vscizin finem vite salūns erit.","segment":136,"source":{"mapping_precision":"exact","pages":[{"label":"147","number":147}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-137","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0137","latin":"Octauī boni cursus indicīu. & verū p sentie lācti spūs signi runc accipim? q̄i voluntates nostras divinis ordinatiōnibus humiliter in omnīb cōformam? Iste gra/ dus spūalis pfectus monachū ab omnibus curie mūdi segregat: & totuī ad interiora vocat. Ai? nāg voluntas divine voluntati placidēment affectu subūcif: & a cunctis desiderīs q̄ militāt aduertus spūn longē separat. Quicūs hoc donū grē spūs sancti accepterit: in primis agat grās cū humili tate, nec se inaniter extollat de munere: sz esto, pfeccerit ampli? rāto se pl? humilia/ re dīscat in omnibus. Sepe altī homo dei grām merēt amītere: qua negligit in pi/ fide vere bunilitaris cōservāre. Propre/ rea omnipotēs de9 nōniūq fēsibilis devo/ tionis grām pficiēntibus ad breue temp? subtrahit: quaten? i mēte pleueret humi/ litas: & feruor desiderī ad inquirēdū am/ pli9 inardescat. Terū cui multe sint causei hominibus qbus grā dei q̄iis subtrahit ope fuerit precium vt ex ordine dicātur: Primo q̄de gratia dei homini propter ptem subtrahit: q̄i cōsciētia vitiozus tur/ pitudine maculat. De9 cm nostēr vt scri/ pūra dicit zelotes aut solus dīligī: saut cū sociō quolibz nō ama. Quotīēs ergo mēs vel ad se ipam vel ad aliud inordina te cōcupiscēdo reflectī: a suo principio q̄o de9 est alienata removet: vn grām quam habuerat merēt amītere: qua prēt cōse/ tiēs inviolatā noluit custodire. Hinc hor/ taē nos sanctus christi apostol? paul? ne grām dei inuacuũ recipiam? q̄ tūc quidē frustra inuacuũ recipī: q̄ mēs recipiē/ tis viciorũ forribus inānaē. Vasculuz in quod grām dei recipim? nostra est cōsciē/ ria: q̄ du purgaet a vitīs et sanctis adorna/ tur virtutibus: dignū fīsceti spūs babita/","segment":137,"source":{"mapping_precision":"exact","pages":[{"label":"148","number":148}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-138","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0138","latin":"Bermo.vii.\nstra tẽptatio est tota suꝑ terrã:in qua q̇ nõ ꝓgredimur in bono deficimꝰ:ihiqʒ vt sã/ ctꝰ papa dicit leo.deficiẽdi ꝑiculũ incidi/ mus:vbi appetitũ ꝓficiẽdi reuocamꝰ.Ac cidiã igit᷒ fugite. et in bonis oꝑibus semꝑ vigilate.Qõsiderate qđ Ruo pigro accid̾ rit:q pecuniã dñi sui quaz ad negociãdũ acceꝑat in sudario abscõdit.Negociami ui p̃cor dũ tempꝰ est:et semꝑ in bonis stu dijs quamdiu viuitis estote occupati.\n¶Quarto grã deuotiõis vt plurimũ illis subtrahitur:q sub obediẽtia positi volun tatẽ ꝓpriaʒ sequũtur.Monachus ē qui suã voluntatẽ diligit.dei grãm iustissime amittit.Qui aũt se ꝓpter deum pastoris obediẽtie in omnibꝰ humiliter subiꝯcit.q cordis ꝓprij voluntatẽ spernit:varijs do nis grẽ spũalis infundii: et lumine interni feruoris illustrať. Nihil deo p̃ciosiꝰ et acceptiꝰ offerre possumꝰ:quã si propriã vo luntateʒ illius amore abnegemꝰ.Deniqʒ ꝓfessio ip̃a monastice institutionis nobis ex necessitate salutis indicit volũtatẽ pro priã cõtẽnere:et illi q̇ nobis p̃latus est hu militer subiacere.Monachꝰ ergo q mo tũ volũtatis proprie sequit᷑:quasi vas im műduʒ et grẽ spũalis indignũ indicatur.\nUn merito grã dei monacho ꝓprĩe volũ tatis subtrahit᷑:q aliter viuês q̃ promisit dño mẽtitur.Aunto gratia deuotiõis monacho subtrahir̃: quã suis de meritis habere arbitrat᷑.Quod in se habitat pec catũ nõ ītelligit:nĩ qđ boni acceperit suis meritis ascribit.Cõtra hāc mẽtis igna uiaz sctũs ꝓpheta dixit ad dominũ.Do mine in volũtate tua p̃stitisti decori meo virtutẽ:q̇a nõ est volẽtis neqʒ currẽtis:s miserẽtis dei.Auertisti facieꝛ tuaz a me:et factus suz cõturbatus.Nemo eiꝰ deuoꝯ meritis suis:nemo sctũs viribꝰ proprijs Omes aũt cause subtractiõis grẽ dei q̃s diximꝰ:pꝗtinere ad nostrã īfirmitatẽ agno scam.Duãtũ vero ad illos ꝑfietneciamꝰ ambulant alia darur ra tio quãdiu ꝑfeuerant.Ram illis gratia dei nũquã subtrahitur:licet sensibilis fer uor cõpũctiõis aliquãdo ad tempus an feratur.At huiꝰ ablationis causas ꝑ or dinẽ dicamꝰ.Et primo quidẽ omni po tẽs deꝰ grãm sensibilis deuotionis inter dũ suis amatoribus ad tempꝰ subtrahit vt dũ inuocatus adesse dissimulat:amo ris interni desiderium crescat.Nouerunt bāc ardoris sancti vicissitudinẽ omnes qđ diuini amoris scnferũt incendiũ:q veri sunt emulatores sanctorũ patrũ.Quãdo enim cũqʒ se sponsa subtrahit: amãtis desideriũ rescit.Que dñ estuãs querit quẽ diligit:pre amoris o̾siderio ge mit.\n¶Secũdo hec gratia deuotis ad ho rã subtrahitur:ne fragilitas in suꝑbiã ele uetur.Dũ enĩ grãm cõpunctiõis etiã no lentes amittimus:nostrã infirmitatẽ que nihil a sei p̃a pōt humili discussiõe iudica mus.Vt ergo deuoti cultores dei humi les in sua sublimitate ꝑmaueant:neccesse est vt suã fragilitatẽ agnoscant.¶Tertiã vero causã requirit meritũ:q̇a cõsolatio nes internas querere nõ est fortiũ s infir morũ.Oratis seruiendũ est dño q̇a bonꝰ est:q̇ aũt sẽsibilẽ in suã deuotione querũt dulcedinẽ:minimis delicati sũt:et dñmiesuʒ pro cõsolaciũculis querũt.Utiliter ama dꝰ est dñs:et om̃es affectiões muliebres et molles peulab anĩo ꝓpulsade.At er go meritũ suis cultoribꝰ in sctã cõpũctioᷤ dñs augeat:interdũ sensibilis deuoitõis grãm postulãtibus negat.S ne tedij a maritudine affecti omino torpescãta san citatꝭ ꝓposito:nõ peul recedit merentiũ cõsolator s manet ī vicino.Ad amicã fa bito reuertit᷑:et quãtriste ad horã dissimu lauerat:dulcedine p̃ntie spũalis consolat᷑.\n¶Quartā his cũ cõiũgimꝰ:q monemur vt cautiꝰ abulemꝰ.Nã si ꝯpũctiõis grãʒ timemꝰ amittere:discamꝰ habitã diligen tiꝰcustodire.Thesaurꝰ eĩ rarꝰ et p̃ciofꝰ q̃to ampliꝰ diligit᷑:tãto diligẽtiꝰ apossi dēte custodit᷑.Monachꝰ igit᷑ q̇ grãm de uotõis a dño meruit accipere:ne ꝑdat ea sua negligẽtia sũmo studio dzvigilar̃.Vt ãt sciatis quẽadmodũ debeatz indultam cõpũctiois grãm cõseruare:ne ꝑeat:ordo dicendoꝵ vobis clare manifestat.Priō q̇ grãm interne cõpũctiões sibi cõcessa nͨ vult anittere:studeat se q̃tũ p̃ualʒ mun duʒ et purũ ab oī pctõ cõseruare.Cauetat ñ solũ mortalıa horrẽdaqʒ scelera.s etiã ꝓua q̄ dicunt᷑ venialia:qm̃ q̇ minĩa sper nit paulati decidunt:et q̇ nõ cauet ml̾ta ꝑua frequēter ex ꝯfuetudie vnũ magnũ efficit\n¶Scd","segment":138,"source":{"mapping_precision":"exact","pages":[{"label":"149","number":149}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-139","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0139","latin":"De cognitione gratie spiritualis.\n¶ Tertio si gratiaꝫ cōpūctiōis interne nō vis amittere: qͥtem solitudinis studeas a mare. Dicit eī scriptura diuīa. Sup̄ quē reqͥescet spūs me? nisi sup̄ humilē et qͥtū. Et iteꝝ in alio loco dicit. In silētio et spe erit fortitudo vr̄a: Gratia em̄ cōpūctiōis īterne cito amittit̉: qn̄ secretū solitudinis nō amat̉. Discat ergo monachꝰ ī cella se¬cuz libenter consistere: qui grām dei vult possidere.\n¶ Quarto cauēdū sūmpere ne aliquē hoīeꝫ quātulib malū in cord̓ tuo despicias: qm̄ gratia cōpūctiōis iusto dei iudicio subtrahit̉: quotiēs temerariū ꝺ̓ p ximo iudiciū nō cauet̉. Dicit naq̄ in timore dn̄i vigilet sẽꝑse in exercitio diui ni amoris occupet: in bonis opib iugiter sit assiduꝰ: et in memoria passionis dn̄ice qͣꝫtū p̨̄ualet omni tēpore deuoť. Intēta eī passiōis christi meditatio hoieꝫ cōtra oīa vitia corroborat: et cōpūctiōs grām con seruat.\n¶ Quinto monachꝰ qͥ grām interne deuotiōis nō vult amittere: studeat se in cultu virtutū omnium exercere. Sēꝑ intimorē ꝺn̄i vigileto in bonis operibus in giter sit assiduꝰ: et in memoriam passionis ꝺn̄ice cōpūctiōes grām custodire non sufficit: qͥ oratiōis studiu intermittit. Di cit eī saluator in scd̓ enaḡelio. Vigilate et orate: vt nō intretis in tētationē. Auxiliū dñi p̨̄sto est inuocantib: qͥ aut orare negligit: grām amittit. Quod si grām deuotio mis quolib modo amiseris: sequētib eaꝫ sex remedijs cito recuperabis.\n¶ Sexto in sci̓s oratiōib esto continus: qͥa cōpūctiō is grām custodirenon sufficit: qͥ oratiō is studiu intermittit. Dicit eī saluatorin scd̓ euāgelio. Uigilate et orate: vt nōintretis intetionē. Auxiliū dn̄i p̨̄to est inuocantibus: qͥ aūt orare negligit: grāmamittit. Quod sigrāmdeuoťnis quolibmodoamiseris: sequētibeaꝫsexremedijscituondemittit. Di citeīsaluatorinscd̓enāgelio. Vigilateetoratetvnointretisintetionē.Auxiliūdnip̨̄stoestinuocantib:qͥautorarenegligit:grāmaṁamittit.Quodsi grāmdeuoťnismisquilibmodomiseris:sequētibeasexremedjstudiundemittit.Di citeīsaluatorinscđeuāgelio.Vigilateetorate:vtnointretisintecionē.Auxiliūdnp̨̄stoestiuocantib:qͥautorarenegligit:grāmaṁamittit.\n¶ Sexto insci̓s oratiōi b estotoincontinus: qͥacōpūctiōiscrāmcustodirenonfufficit: qͥoratiōisscdđintermittit.Diciteīsaluatorinscdđenuāgelio.Uigilateetorate:vtnointretisintetetionē.Auxiliumdnp̨̄toestiuocantib:qͥautorarene¬gligit:grāmaṁamittit. Quodsigrāmdeuonismissublibmodoamiserissequētiobeaꝭsexremedijstudiusdemittit.Di citesaluatorinscdđenāgelio.Uigilate etoratetvnointretisintione. Auxiliūdnip̨̃stoeiuocantib:qͥautorarene­glijit: grāmaṁamittit.\n¶ Sexto in sci̇s oratiōib esto continus: qͥa cõpũctiõ is grãm custodire non sufficit: qͥ oratiõ isscđ inter mittit. Dicite salutar inscđ enaḡelio. Uigilate etorate: vt nõ intretis intetione. Auxiliumdnip̨̃sto est iuocantib:qͥ autorare neglijit: grãmaṁamittit.\n¶ Sexto in scd̄s oratiōib es to continuus: qͥ acõpũctiões grãm custo dine non sufficit: qͥ oratiões scđ intermittit. Dicte salutar in scđ enaḡ elio. Vigilate etorate: vt nõ intretis intetetionẽ. Auxilium dnip̨̃ sto est iuocan tibi: qͥ autorare ne glijtit: grã maṁ amittit.\n¶ Sexto in scđ s oratiōib essotoincontinus: qͥacõpũctios grãmcustodirenonfuficit: qͥ oratiosscđintermittit.Dictesalutarinscd̓ enāgelio.Vigilate etoratet vnointretisintiōne.Auxiliūdnip̄stoeiuocantibł:qͥautorareneglignit:grãmaṁamittit.Quodsigrãmdeuoťnismissublibmodoamiserissequētibłeaꝭsexremedjstudiusdemittit.Dictesalutar inscđenāgelio.Uigi lateetorate:vtnointretisintie. Auxiliumdnp̄stoestiuocan tibł:qͥautorare neglijit: grãmaṁamittit.\n¶ Sexto in sci̇is oratiōib es to continuus: qͥa cõ pũctiões grãmcusto dine non sufficij: qͥ oratiões sđ inter mittit.Dicte salutar inscd̓ enaḡ elio.Vigilate etora te: vt nõ intretisintionẽ.Auxilium dnip̄sto est iuoca ntibł:qͥ autor are ne glijtit: grã maṁ amitti tit.Quod si gra m deuoťnis missub lib modo amiserifsequētiobł eaꝭ sex rem edj studius demittit.Dicte salutarinscd̓enaḡelio.Vigilate etor atet vnoin tretisintione.Auxiliū dnp̄stoeiuoca ntibł:qͥ autori are neglignit:grã maṁamittit.\n¶ Sexto in scđs oratiōib essotoincontinus: qͥacõpũc tiões grãm custod irenonfuficit: qͥ oratios sđintermittit.Dicte salutar inscđenā gelio.Uigi lateetor ate:vtnoint retisintete tione. Auxiliumdnp̃stoestiuocant ibł:qͥautorareneglijit:","segment":139,"source":{"mapping_precision":"exact","pages":[{"label":"150","number":150}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-140","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0140","latin":"Bermo.vii.\nnes nō cauerūt. Nullū eī pctm̄ tā paruū est:quod maius nō fiat neglectū.Mā etsi venialia petā in toto cauere nō possumꝰ:dṁibꝰ tn̄ viribꝰ ne inultiplicent̉ in nobis attendere debemꝰ.Qui aūt miserāte dn̄o in isto gradu quotidie ad meliora ꝑficiūt rarius in pcrm̄ cadūt.Quottēs vero ceci derint:totiēs ꝑ penitētiā resurgūt.Statꝰ tn̄ eoꝝ periculo est proximus:qm̄ sicut vestis lae̓rata septꝰ tandē inutilis redditur sic homo qͥ crebriꝰ peccādo labitur mala cōsuetudine frequenter suffocat̉.Siqͥtn̄ ex isto gradu in miserationibꝰ dñi ex hac vita decesserint:nō sine grauissimis purgatorij penis saluabūtur.Ad sublimiora igit̉ ꝓperādū est:quo nō solū mortalia.sꝫ etiam venialia pro viribꝰ caueant̉.¶ Se¬cundū gradū illi credūt ascēdere qͥ venilia simul et mortalia scelera quātū p̄ualēt conātur euitare.Verū nimio corporis infirmati cōmertio nō ꝑseuerāt in ꝓposito:sꝫ freqüeter in varias huiꝰ vite negligentias īcidūt:quāuis mortalia nō cōmittūt Huc gradū nos tepidi asce̓disse vtcun cōfidimꝰ:qͥ sub regularis discipline obseruatia ꝯstituti mētes ni̓as a grauioribꝰ peccatis adiuuante dn̄o custodimꝰ.Qm̄ yo nimiū sumꝰ tepidi.multū negligenter viuinꝰ:et ad operādū sanctarū virtutū exercitia tardi sumꝰ.Sūt aūt pl'res in clymate huiꝰ secūdi gradꝰ cōstituti.quos timorseruilis occupat:qͥ solꝰ si fuerit regno dei minime appinquat.Ad cōsequēdā nepesupne felicitatis gl̓iam timoris seruilis sinescharitate uō sufficiet:qm̄ seruꝰ est qͥ nō peccat metu supplicij:filiꝰ aūt maluꝫ nō facitimore dei.Vonū est tn̄ a seruili timore incipere:vt homo paulatiꝫ ad filialē qͥ castꝰdicit̉ valeat ꝑuenire.Mā etsi metu penaru recedere a malo.ad cōsequēdū dei regnū minimie sufficiat:operāteꝫ tñ ad timorē filialē parat.Un̄ ꝓficientiū gradus estinfimꝰ timore supuplicij nō delinquere:etenē dānētur ꝑpetuo nō peccare.Sola em̄charitas merita discernēs om̄iū.vt aptaingredi ad regnū dei intromittitur:et qͥced factū extra illā fuerit indignum dei regno iudicat̉.Quisqͥs ergo secundū huncgradū meruisti ascēdere:quisqͥs metu penaꝝ didicisti nō peccare:sī vis ad gaudiūeterne felicitatꝭ ꝑtingere:cura quātotiusad sublimiora ꝓperar̄.Qm̄ yo testāte scritura nemo repēte fit sūmꝰ.vt ab inferioribꝰ incipias recte qͥdē ꝑmittimus:sꝫ stare in valle tn̄braꝝ diu piculosū iudicamus.Ascēde igiti quātū potes quotidie et noliscū bestijs in stercoribus fetētiū actionū ꝑsistere:qm̄ si nō pficies defecis:si nō ascendis descēdis.Tertius gradꝰ ab illis cōphendit̉.qͥ in boho proposito ꝑseuerātes se ab om̄i pctō mortali custodiunt:et a venialibus quo ꝓ viribus recedūt.Nonsciētie puritatē diligit:et nihil quod eammaculare possit vllatenus cōmittūt.In vno tñ inferiores sunt sequētibus.qͥa nonsimpliciter ꝓpter amorem dei recedētes amalo bn̄faciūt:sꝫ cū infirmis adhuc lōge aculumīe sāctitatꝭ ī inferioribꝰ cōsistūt.Qui deūpura mente veraciter diligit:neg timorepenaꝝ.ne intuit mercedis.sed amoréipsiꝰ tantū illi famulatur et seruit.Et popterea gradꝰ pscripti om̄es ꝓponūtur incipiētibus:ꝑ quos paulatim ascendētestādeꝫ cōiungent̉ ꝑfectis.Sonuꝫ est metupenaꝝ a malo recedere:bonum est amoremercedis bonū facere:et quāuis nequaqad ꝑfectionē sufficiat:initiū tn̄ et viā pficitedi cupiētibꝰ pstat.Timor etenī ẜuilis continuatꝰ filialē et castū gn̄rat:de cuiꝰ scatuirigine ꝑfecta charitas manat.Charitasāt postea qͣꝫ mēteꝫ semel accederit:omneꝫdeinceps timorē serueilē et metū foras mittit.Quartꝰ gradꝰ oṁi se studio nō soluzamortaliibꝰ pctīs.sꝫ etiā a venialibꝰ quantū est eis possibile custodiūt:bonis et sāctioꝑibꝰ diligētissime insistūt:et deo placeresuꝑ om̄ia cupiūt.In vno p̄cedētes suꝑant:qm̄ neg metu penaꝝ declināt a malo:neg spe mercedis bonū opant̉:sꝫ amore d'i soliꝰ om̄ia faciūt:et nihil alud qͣꝫ dei honoreqͥrūt.Hec est via conātibꝰ ad ꝑfectionēꝓposita:hec est ẜa sācte iustitie regula:vtdeū pura mēte diligamꝰ sup om̄ia:et proeiꝰ honore faciamꝰ cūcta oꝑa nr̄a.Imator etenī dei verꝰ nec penā metuit:nec premiū cogitat:sꝫ in āplitudine cordis ambubulans volūtatē sua diuine ordinatiōi comēdat.Deꝰ em̄ qͥa summe bonꝰ non popter mercede̓ regni celestis.nec ppt' aliqdaliud sꝫ ꝓpter semetipm diligēdꝰ e:et sp ĩoi oꝑe bono principalit̓ in ītētiōe habēdꝰ","segment":140,"source":{"mapping_precision":"exact","pages":[{"label":"151","number":151}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-141","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0141","latin":"De nouem ascencionibus gradibus.\nSestinate fratres mei charissimi hūc gra duꝫ spūalis scale quātotiꝰ ascēdere:qua¬ tenꝰ ad ꝑfectionis culmē possitis aliqn̄ ꝑ uenire. Eteniꝫ si vos qͥ sub obediētia mo nastice ꝑfectiōis estis constituti ad hunc quartū gradū ꝓfeceritis:iam sine laborẽ quītuꝫ ascēdetis. Nā qͥ in quarto sūt po¬ siti gradu oꝑa iustitie bona ex volūtate p̄ pria faciūt:qm̄ nec voto nec ꝓfessiōe mo naticis se cōstitutionibꝰ submiserūt.Et ī hoc vno sūt inferiores sequētibꝰ ꝓpterea quod opꝰ bonū tāto est deo acceptabiliꝰ: quāto magis obediētie merito cōmēdat̉.\n\nQVintuꝫ igitur gradū illi ascendūt qͥ se totis viribus a peccatis custodiu̇t et sub obediēta cōstituti:fortes semꝑ et cōstan tes in sāctitatis proposito ꝑsistūt. Deū pu ra mēte suꝑ omnia diligentes.propter eiꝰ amorē bona oꝑa principaliter faciunt:et in sua intētiōe nec penas timēt.nec p̄mia requirunt.Prelatis suis propter amore dei humiliter obediūt:et a puritate regula ris obseruantie in nullo penitꝰ recedunt.\nEx his sūt nōnulli quos iufirmitas carnis qn̄qꝫ mẽte facit instabiles:et in suis opinionibꝰ cōtra obedīam aliquātulū per tinaces.Exercitia sua et priuatas obseruā ciolas cōtra determinationē p̄latoꝝ inter dū conātur defēdere: et se prudētiores in examinatiōe spiritualiū suis rectoribꝰ esti mare.Vic fugite o monachi:quia demo niū latet in insidijs:et quos aperta cōgres siōe nō pōt vincere:occulta machinatiōe nitiur superare.Quāto ē monachꝰ corā do sāctior et ꝑfectior fuerit tāto p̄lato suo sine discussiōe promptiꝰ obedit. Quod si monachꝰ ꝑfectꝰ abbati suo licꝫ imꝑfecto in licitis et honestis obedire cōtēpserit:iā certe ꝑfectionis vocabulū amisit.Ita er go vnusqͥsqꝫ studio ꝓficiēdi curet insistere vt obediētiaꝫ in nullo p̄sumat violare.Di cit eī scriptura.Melior est obediētia quā victime:et auscultare magis quā immola re adipē arietū.Quicqͥd obtuleris alienū est:verꝰ aūt obediēs offert seiṗm.\n\nSEx tus ergo gradꝰ illis maxime cōuenit qͥ in om̄i puritate mētis et corporis viuētes do minū suꝑ om̄ia diligūt:qͥ bonū omne qđ pn̄t p̄ dei soliꝰ honore faciūt:qͥ a mādatis p̄latoꝝ. nō recedūt.Magna est virtꝰ obe dientie q̄ factū opꝰ bonū duplicat:et meri tū augēs operāti.quasi arboreꝫ deo cum fructu rep̄setat.Nō vos ꝑmoueāt verba hominū obediētiā contēnentiū o fratres mei charissimī:qͥ libertateꝫ volūtatis sub iectioni monachorū p̄ferūt:et opꝰ bonuni ex libertate factū obediētie meritꝭ antepo nūt.Nā etsi monachꝰ ex necessitate p̄fes sionis sue obediat:bona tn̄ voluntas qua se p̄ dei amore obligauit ad obedientiam hāc necessitatē multipliciter commēdat.Est aūt necessitas qua ho̓ ad faciendum aliqd cōpellitur:vbi volūtas nō consēfit sꝫ sēper reluctatur.Dec necessitas laudeꝫ virtutꝭ minuit:qa bonū opꝰ nūqua in vo lūtate fuit.Est et alia necessitas ex inclina tiōe mētis interiori ꝓueniēs que laudem boni oꝑis auget nō minuit:p̄opterea qđ volūtatē in ipm opꝰ intensiꝰ accendit.Est necessitas tertia que finē respicit:et volūta te non cōpellit.Nā si volueris trāsire na uigilo renū:necessitas cōueniēs postulat īstrumētū. Necessariū ergo est monacho ꝓpter finē illud quod abbas p̄cipit face rer:vt votū quod emisit pro dei amore va leat īplere.Cū ergo finis iste sit multū lau dabilis quo se creatori suo ex amore crea tura subijcit:obediendi necessitas in mo nacho laude boni operis non minuit.sed ampliorē facit.D felix monachorū neces sitas.qͥ de bone volūtatis thesauro sūpsit exordiu̇:et ordinat̉ ad finē qͥ deꝰ est incō mutabile bonū.Maioris ē laudis.excel lētioris est meriti.et abūdatioris est p̄mi jatiōe voti bonū opꝰ ex obediētiā facere quā si fiat sine voto ex proprie voluntatis libertate.Monachꝰ aūt seiṗm totū et om nē volūtatē sua deo semel obtulit:et sibi ni hil penitꝰ reseruauit.Quicqͥd sub obediē tia boni facitad finē assūpte religiōis pro christi amore seruande reducit̉: cui nullū opꝰ post martyriū cōparat̉.Qui sine vo to cōtinēs est ab actu venereo vnā virtu tem oꝑatur que nominať castitas:qͥ autē obseruat eaꝫ ratiōe voti altius graditur: qm̄ ad ꝑfectionē totius religiōis quā p fess","segment":141,"source":{"mapping_precision":"exact","pages":[{"label":"152","number":152}]}},{"duplicate_of":null,"english_available":true,"html_id":"seg-142","id":"trc:prdl-24394_sermones-et-exhortationes-ad-monachos-joa:seg-0142","latin":"Germo.VII.\n¶ Deo et potentiā agendi. Nemo eī deo plꝰ obtulit:quā monachꝰ qͥ semetipsuʒ dedit Huiꝰ aut̄ fexti gradꝰ nōnulli ascensores quēdā in se defectū supͣbie habēt abscon/ ditū:qͥa dū ad seipsos incaute respiciūt:di uine volūtatificut oportuerat non in oībꝰ se cōmittūt. Is ꝟo defectꝰ ex quadā sub tilissima vanitate sumit exordiū:dum ani mꝰ sue puritati cōfidēs reuelari sibi a do mino petit aliquod secretū. Et ī hoc vno sexti clymatis ascēsores distāt a septimis qui deo mācipati signa refugiūt vanitatꝭ Signa em̄ nō fidelibus sꝫ infidelibꝰ da ta sūt:vn̄ monachus qui signū a dn̄o po stulat:quod se diuine volūtati adhuc p̄fe cte nō submiserit manifestat.\n¶ Septimū ascēdūt gradū qui omnia p̄scripta studio fissime custodiūt:et deo in omnibꝰ subiecti sine macula vanitatꝭ viuūt.Peccatū oṁ netā veniale quā mortale ꝓ viribꝰ fugiūt opꝑa ꝟtutū ꝓ solius amore dei faciūt:fuiꝰ in sultibus nullę petūt miracula vanitatis.Quicqͥd omnipotēs deꝰ ordinauerit sup̄ eos gratāter suscipi/ iũt:de obseruantia monastice puritatis in nullo penitꝰ recedūt. In vno tn̄ sūt infe riores sequētibꝰ:qͥa patiunt᷑ fortassis ali/ quē defectū quē nesciūt:cuiꝰ impulsu qn̄  sesualitatꝭ pprie aliqͥd cōmittūt.\n¶ Oc tauū gradū quicū ascēdere meruerit:sē fualitati nihil ampliꝰ cōcedit.Hic reqͥes animi dulcissima:hic mētis trāquillitas pfecta.Nihil in hoc gradu pulchritudi/ nis viciosū relinquit̉:nihil hic quod cōtri stare possit animū inuenitur.Omnia sūt hie mūda.omīa pura, omnia sācta:oṁia charitatis feruoꝛe suauissime ardētia.Si būc gradū cōtendamꝰ ascendere:o si in hūc portū trāquillitatꝭ aliqn̄ mercamur ꝑuenire.Quāto magis in hoc sancto clȳ mate cōfistēs interne suauitatis dulcedi uē gustare ceperit:tanto in anteriora festi nas ampliꝰ cōcupiscit. Sācti amoris p̄ dicāda semꝑ desideria:venerāde perfe ctionis exercitia.vbi mūda nitet sine pec/ eatis deū amātis cōscientia:vbi cessarūt viciorū īproba certamina:et successit tran quillitas magna.\n¶ Nonū gradum ascen dunt in octauo iaʒ cōsūmati qͥ omnia pre scripta pure et simpliciter pppter amorem dei custodiūt:et nihil aliud quā deū lauda re.benedicere et glorificare cōcupiscunt.Quisqͥs hūc pfectionis gradū ascēderit: quasi oblitus sui deo se totū resignās hu militer submittit.Ad oṁia dei bn̄ficia in dignū se reputat:de seipso nihil penitꝰ cu rat:quoniā se totū deo iā didicit cōmitte/ re:et eiꝰ ordinatiōi humiliter in omnibus subiacere.Vn̄ nec miracula petit nec ali/ quas in hac vita cōsolationes postulat:fz cūsctō christi apostolo veraciter clamat. Vihi viuere christꝰ ē:et mori lucrū.Mū dꝰ eī mihi crucifixꝰ est:et ego mūdo Uerꝰ eteniz christi amator monachus se totuz deo ex charitate obtulit:et mundum cum omnibꝰ diuitijs honoribus et vanitatibꝰ cōtēpsit.Unde mundꝰ ei crucifixus dicit᷑ in quo nihil est quod eiꝰ penetrare mentē posse videatur.Felices illi monachi qui pura cōsciētia dn̄o deo in vera charitate seruiūt:qui sub humilitatis et obedientie ir perio sine offēsione currūt:qui graduʒ pfectionis hūc vltimuʒ ascēdunt.Di sūt veri monachi:qͥ nihil aliud querunt qā bonoreʒ dei.Nēpe fratres mei quamuis monachi nō teneantur de necessitate salu tis esse perfecti.alioquin paucissimi salua rentur.tenemur tamē omnes bona volū/ tate ad ꝑfectionē tendere:et quantis possu mꝰ viribus ad nonuʒ hunc gradū anhe/ lare.Ponastico siquideʒ proposito val/ de contrariuʒ est nolle proficere.et aposta sie genus post votuʒ pfectionis in imper fectione velle ꝑmanere.Hostes em̄ sunt nostre salutis vitia que nos impugnāt:et donec aut vincant aut vincātur nos per/ sequi non cessant.Imitemur veteris pu gne historiā:quādo nō vno die sꝫ successi ue hostes suos filij promissionis deleue/ runt.Difficile nam est omnia vincere si mul:nisi charitas dei obumbrauerit subi to mentē.Aduersuʒ cūcta nos impugnā/ tia quomodolibetvitia geramꝰ bellū:vin camꝰ hodie gulā:qua rite prostrata supͥe/ mꝰ accidiā:sic agamus cū ceteris:vlti victores tandē euadamꝰ omniū.Aderit nobis pugnātibus dn̄s:et dabit victoriam deus amatoribus suis.Amen.\n¶ Finis libri exhortationū sccūdi ad mo/ na chos Ioan̄is tritemij abbatis prima die septembris.M.cccc.lxxxvi.\nImpressi sunt hi duo libri Argentine per Joannē Knoblouch alchographum.Impēsis Ioan̄is haselbergers de augia Constantiensis diocesis Anno dn̄i.D.xvi.die vero.xxv.mensis 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Schäden: f,g,h,i,k,l,m,n,o,p,q,r,s,t,u,v,w,x,y,z\nII. Behandlung: 3,24,25,30,38,40\n1410\n\nP 1402396875","segment":144,"source":{"mapping_precision":"exact","pages":[{"label":"154","number":154},{"label":"155","number":155},{"label":"156","number":156},{"label":"157","number":157}]}}],"transform_version":"passage-index-v1","work":{"id":"prdl-24394_sermones-et-exhortationes-ad-monachos-joa","source":{"provider":"BSB","url":"http://daten.digitale-sammlungen.de/bsb00019420/image_1"},"title":"Sermones et Exhortationes ad Monachos","title_en":"Sermons and Exhortations to Monks","witness_id":"prdl-24394"}}