Sermon on Spiritual Aging by St. Vincent Ferrer O.P. (translated into English)

 

“And be renewed in the spirit of your mind,” (Eph 4:23)

 

These words are read in the epistle of this Sunday.  Let us salute the Virgin Mary.

In these words the Apostle Paul suggests that mortal sin makes the soul senile and old, when he says, “And be renewed,” etc.  Tacitly he presupposes this.  I will base my sermon on this, and we have insights and advice [speculationes et moralitates].  We know that old age and aging are conditions and properties of corporeal, corruptible, and mortal creatures. It does not happen to spiritual creatures.  It is many thousand of years since Michael [the archangel] was created, and he is just as young today as on the first day of his creation.  It’s the same for Gabriel, Raphael and the others.  Old age and antiquity [senectus et antiquitus] do not have a place in them.  See St. Thomas [Summa theologiae]  I , q. 50, a. 5 [ult.] about the incorruptibility of angels.

The same is true for souls. So the soul of a man a hundred years old, or even a thousand,  is as young as the soul of a child one day old, because they are spiritual substances, and they do not grow old or age.  Authority.  “Your name is as oil poured out: therefore young maidens have loved you.” (Song 1:2).  Note “oil poured out,” namely, Christian faith everywhere preached and spread.  Here, the name of Christ is called “oil,” elsewhere “ointment,” because it is the medicine of the soul, for at the moment in which a child or adult is baptized, their soul is cured, and it is “poured out” in heaven, because by it the wound is cured, the case of bad angels, and [poured out] on earth, because the faith of Christ in every generation was preached by the holy apostles.  Therefore the “young maidens,” namely, spiritual creatures, on which old age does not settle, “loved you too much,” (v. 2) that is very much.

Senescence or aging only happens in corporeal creatures, but not in all, because the sun, moon, stars, planets and the heavens, although they are corporeal creatures, nevertheless they are not corruptible from the composition of contraries.  But old age happens and comes upon corruptible, mortal creatures.  A house is called old or new, a garden, a ship etc., and our bodies grow old, and also those of animals etc.  It is therefore evident that senescence and aging are properties or conditions of corporeal animal creatures. Authority.  “And that which decays and grows old, is near its end,” (Heb 8:13). If therefore we wish to speak properly about old age, our souls are not old, but the Apostle presupposes and suggests that our souls grow old and age from mortal sin, because every defect which old age gives to the body naturally, the same defects sin gives to the soul spiritually, or morally.  Therefore the theme says, “And be renewed in the spirit of your mind,” etc., (Eph 4:23).  The theme is clear.

I have sought out and found that there are six defects which old age brings naturally to the body.

 

First is the whitening of the hair [dealbatio capillorum],

Second, the dulling of the senses [obturatio sensuum],

Third, the wrinkling of the skin [corruptio cutis],

Fourth, the bowing of the head [incurvatio capitis],

Fifth, weakness in the limbs [debilitatio in membris],

Sixth, the approach of death [appropinquatio mortis].

 

Sin brings on these six defects to the soul spiritually or morally.  Therefore the theme says: “And be renewed in the spirit of your mind,” (Eph 4:23).

 

WHITENING OF THE HAIR

I say first that the first defect which old age gives to the body is the whitening of the hair.  Although indeed in youth a man had black hair, commonly in old age, it naturally turns white.  Reason.  Because the moisture and coolness of the head and scalp rots the roots of the hairs, and so the hair turns white.  Just like in autumn the leaves of the trees, once green, grow pale and fall, so it is with the hair.  And although this is clear and certain nevertheless there is this scriptural authority: “The Ancient of days sat… and the hair of his head [was] like clean wool,” (Dan 7:9).  Now we shall see if mortal sin does this to the soul.

The hairs of the soul are the various thoughts, innumerable, volatile, and voluble, like hair.  How many indeed are the thoughts of a man waking, sleeping, here and there etc, on the earth and at sea, to the extent that what David said of his thoughts, “They are multiplied,” namely, my thoughts, “above the hairs of my head,” here and there, “and my heart has forsaken me,” (Ps 39:13). For this reason Job said, “Various thoughts succeed one another in me, and my mind is hurried away to different things,” (Job 20:2).

I say that someone existing in grace has black hair, i.e. thoughts of humility, thinking of one’s own failures, because to the extent that a person is better, holier, and of a more perfect life, to that extent does he think more of his faults, saying within himself, “O you wretch [miser], these graces which God placed in me are so corrupted, like wine in a bad barrel, because I have not kept these graces and virtues pure and holy, etc.  This precious liquor of grace has turned bad from the defect of the container.”  Behold humility.  In this way the Blessed Virgin Mary was very humbled by thinking of the graces received from God, and out of humility considered herself to be almost nothing. Therefore the holy fathers ordered for a time, that when something is said in the choir, that they make a “venia” [monastic gesture for pardon for a ritual mistake in choir], as if seeking pardon, because it is impossible that something of ours be done without some defect, either in the deed, or in thought.  This is why scripture says of a devout person, “His locks [are] as branches of palm trees, black as a raven,” (Song 5:11).  “Locks,” i. e. thoughts, “like branches,” that is the leaves, “of the palm trees,” which are straight, which signifies that all good things which they do they attribute to God, saying: “Lord, if I have done anything good, it is by you, because on my part my thoughts and works are as black as a crow from their defects.”  The old age of mortal sin turns black hair white.

Certain ones, accustomed to sinning are quick to say, “So what if I have sinned?  David also sinned.  If I have fallen, a saint like him also fell.  I fast and give alms, I do such and such, and that other fellow does not.”  See the white thoughts, sins, of those who out of presumption do not acknowledge their own defects.  About this presumption, read Luke 23, about a certain man who was considered to be holy, who was saying, “O God, I give you thanks that I am not as the rest of men, extortionists, unjust, adulterers, as also is this publican.  I fast twice in a week…” (Lk 18:11-12).  This man had white hair.  He acted stupidly, and praised himself before God, and all was grey [canus] in him, not acknowledging any defect.  So it happens to you, when you go to confession. Some say: “Father, ask me, because I don’t remember any sin.”  First of all, they are lying.  But if the confessor would query, “What about your neighbor?” not only would they tell of mortal sins, but also venial.  You all are grey, not recognizing your defects.   It is a sign of an evil life to have such white thoughts, praising or commending oneself.  Therefore the Apostle, “And be renewed,” etc.

 

DULLING OF THE SENSES

The second defect is the stopping up [obturatio] of the senses, namely when the sight is clouded [ingrossatur, thickened], and one needs glasses. Also the hearing does not hear, nor does the smelling smell.  Same of taste and touch. Natural reason.  The heavy [grossi] humors indeed abound in old people and dull the senses.  Authority.  The soldier [Berzellai] said when he was invited by David, “I am this day eighty years old, are my senses quick to discern sweet and bitter? or can meat or drink delight thy servant? or can I hear any more the voice of singing men and singing women?” (2 Kg 19:35).

Now let us see if any sin induces this defect in the soul.  I say that people who live in sin have the senses of the soul so obstructed, that they perceive nothing of the evils of the soul, but of the evils of the body they well are aware of.  V.g. If a man walks on the road barefoot, he will immediately feel a thorn.  But when you go to soothsayers for your health, as if  they are able to give you health, and the devil pierces your soul with a lance, you do not feel it.  So the evils of the body you perceive immediately, but not of the soul.  If someone storms through the house in a rage you know it I at once, yet you put up with a notorious witch [divinum notorium] etc., and you do not recognize it.  This sin suffices, that the anger of God would descend on you .  Also if you should find a pebble between the teeth [lapillus inter dentes] in your table forks [scutellis], you would notice it immediately. But when you hold a big rock in your mouth, by swearing and blaspheming, or by defaming your neighbor, you don’t notice it. See how sin makes you lose your senses.

 

WRINKLING OF THE SKIN

Third, I say that the third defect which old age brings is the breakdown or wrinkling of the skin.  Youths have soft skin and smooth hands and faces.  The old man however is wrinkled all over.  Natural reason.  Because the youth is fleshy and it fills out the skin, but in old people the flesh shrinks.  Therefore the skin wrinkles.  So Job, when it is told him that he was young, pointing out the opposite he said, “My wrinkles bear witness against me,” (Job 16:19).  If when a person stands in a good life in grace, the soul is young and fleshy.  The smooth skin of the soul is external conduct, and just as the skin covers the flesh, blood and bones, so conduct.  A good, holy and virtuous person is the same internally as he is outside of himself; how he is in the home, so he is in town; how in private, the same in public.  So if someone says that he is humble, he is humble, if he shows himself to be poor on the outside, so he is in his heart.  Same of chastity, abstinence, penance, patience and diligence, all is smooth skin.

But sin makes the skin of conduct wrinkle.  When indeed a man falls into sin, he is ashamed to make it public, and he shows himself to be other than what he is internally.  On the outside he shows himself to be humble, he bows his head, but inwardly pride abounds, like Lucifer, the skin is wrinkled.  He shows himself to be a lover of poverty, chastity, sincerity [claritatis], abstinence, patience, diligence, but within he is totally the opposite, all is wrinkled.  Some show themselves to be friends on the outside, saying, “If you want anything, I am all yours.”  But behind his back if they are able they accuse and defame and when they cannot do anything, some go at night and cut his vines, etc. saying,” He can’t prove it, and we will deny it.”  Such people are bound to restore the damages, if they wish to be saved, otherwise neither confession, or anything else will benefit for salvation.  The same for a notary changing someone’s will, or clauses of the will out of ill will.  Same for false witness in accusing a neighbor, all is wrinkled.

Do you want to know what sin is?  Christ said through the mouth of John, about someone smoothing or wrinkling, “I know your works, that you are neither cold, nor hot. I would you were cold, or hot.  But because you are lukewarm, and neither cold, not hot, I will begin to vomit you out of my mouth,” (Rev 3:15-16).   Hot or cold is the one who reveals himself externally how he is internally.  He is cold who, evil within, shows himself so externally.  If inside he has ill will, hate and rancor, against another he shows it outside.  He is hot who, good inside, shows himself so outside.  If a friend on the inside, he also shows it outside.

But lukewarm is the one who externally shows himself a friend, but inwardly he is an enemy; he greets you externally and defames you behind your back.  If it is asked, “Is it not better to be lukewarm than cold?”  I say, “No!,” because a man can refrain from being cold,  not from being lukewarm.  If a religious, or clergyman or lay person is warm, no evil follows, because they are good.  If cold, it is not credited to them, therefore no evil follows.  But when he is lukewarm, then he causes harm, because they confide in him, and he deceives.  A good woman should not confess to a  bad religious, or clergyman, or lay man, but because she trusts the lukewarm, and she is defrauded.  Behold why he says, “I would you were cold, …But because you are lukewarm, and neither cold, not hot, I will begin to vomit you out of my mouth.”(v. 16), and this when Christ says in judgment, “Depart from me, you cursed,” (Mt 25:41), because the lukewarm corrupt the whole world.  Therefore “be renewed in the spirit of your mind,” (Eph 4:23)

 

BOWING OF THE HEAD

I say fourth, that the fourth defect which old age brings on is the bowing of the head.  A young man goes erect, an old man bowed over.  Natural reason.  Just as a fire emits flames upward, so the heart of a young man is so warm, that it makes him go about upright, but when the warmth of the heart diminishes from old age, the head bows over.  Sin works this defect in the soul.  Someone who is without sin has the “head” of the soul, namely, thoughts, erect, by thinking of God, paradise, heavenly things, and he ardently desires to be there, to the extent that if God would say to him, “You have to leave here for a year.”  He would say to him, “O Lord, must I be separated from you and journey for so long?”  The heat of devotion raises his head, but mortal sin makes the head bow down to the earth, like beasts, which because they have no business in heaven, look at the ground.  A sinner does not delight in looking to heaven, just as a thief neither [delights in] looking at a judge presiding from his chair above him.  An example from the gospel about a certain publican.  The “publican,” however, “standing afar off, would not so much as lift up his eyes towards heaven;” (Lk 18:13),  because sin draws thinking and desiring downward to earthly things, saying, “O if I can have this or that. ”   So they descend downward to hell.

Of this the miracle of the gospel tells of a certain young woman, beautiful, who used to go about upright, and suddenly was inflicted with a curvature, and could not elevate her head so as to look at others.   All were amazed at her, not knowing why, but Christ knowing the cause said, “Woman, you are delivered from thy infirmity. And he laid his hands upon her, and immediately she was made straight, and glorified God,” (Lk 13:12-13), and Christ said, “And ought not this daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond…?” (Lk 13:16).

Thus the woman stands for the human soul, rightly advancing, who lived well, joyfully looking forward to her inheritance spelled out by her father in his will.  The clause of the will said: “Fear not, little flock, for it hath pleased your Father to give you a kingdom.” (Lk 12:32).  But when he sinned, he lost the warmth of devotion and became bent over, but when Christ touched the heart with his hands, giving contrition, it straightened.  Therefore Christ, “look up, and lift up your heads, because your redemption is at hand.” (Lk 21:28).  “And be renewed in the spirit of your mind,” (Eph 4:23)

 

WEAKNESS OF THE LIMBS

I say that the fifth defect which old age brings is the weakness of the members.  A young man is strong and robust; an old man feeble, so he is propped up with a cane.  “From the sole of the foot unto the top of the head, there is no soundness therein” (Isa 1:6)  This sin works in the soul.  When a soul is in grace it is strong, inasmuch as it cannot be pressured to sin by all the demons, but after sinning it is so weak that it immediately falls.  Just as women, a virgin or otherwise, before she sins, is firm in resisting, but when shame is lost, when corruption happened, they are weak and afterward easily fall and are seduced.  Therefore, women, turn yourselves away, lest you drop the reins of modesty. “Jerusalem hath grievously sinned, therefore is she become unstable,” (Lam 1:8).  So when a person is in grace, he has knees, hands and all his members strong for praying, and is not too tired [attaediatur] to genuflect, to elevating the  hands, nor for fasting, the hair shirt, or the discipline.  But from the fact that he is in sin, he is immediately weakened [attaediatur].  “For she is become weak unto good that dwells in bitterness,” (Mic 1:12).   Bitterness stands for sin, which leads the soul to the bitterness of damnation. Therefore, “be renewed in the spirit of your mind,” (Eph 4:23).

 

APPROACHING DEATH

Sixth, I say that for the sixth defect which old age produces is the approach of death.  Although the young man dies as well like the old, nevertheless naturally the young man is more distant from death, because he ought to live twenty or even fifty more years.  An old man however, is already at the gates of death.  “And that which decays and grows old, is near its end,” (Heb 8:13).  Sin does this to the soul; it makes the soul to be near infernal death, nearer than shirt [camisa] is to the body, because immediately when it leaves the body, it doesn’t delay for a year, or for a month to descend to hell, but in an instant. “They spend their days in wealth, and in a moment they go down to hell,” (Job 21:13).  Therefore David in the person of a sinner said, “There is but one step (as I may say) between me and,” eternal, “death.” (1 Kg 20:3).

If, therefore, mortal sin works these six defects in the soul, which old age works in the body, therefore it can well be said, morally speaking, to be the old age of the soul. Therefore, “Be renewed.”  Man is renewed by contrition, confession, and taking on or accepting penance, and by making satisfaction, and forgiving injuries.  And to the extent the injury is greater, to that extent the merit of remission is greater.   “Be renewed in the spirit of your mind,” (Eph 4:23)

Sermon for Holy Saturday by St. Vincent Ferrer (translated into English)

 

“For you are dead; and your life is hid with Christ in God. 4 When Christ shall appear, who is your life, then you also shall appear with him in glory.”(Col 3:3-4)

 

At Colossians 3:3 and in today’s epistle. Yesterday, the end of the sermon was the burial of the body of Christ, but about his soul where did it go, or what it did do, nothing was said. So now I wish to preach on this matter. But first we salute the Virgin Mary, etc. Already we can wish her joy and happiness, because soon the glorious resurrection of her son will happen, so we can greet her humbly and devoutly saying to her, Hail Mary. etc.

“Your life,” etc. For introducing the declaration of this word and preaching this matter it must be understood that sacred doctrine is general and certain to the Christian faith, that after the bodily death of Christ, his soul descended into hell, and it is an article of the faith saying, “died and was buried,” with respect to the body, “he descended into hell,” with respect to the soul, although he could have immediately ascended into heaven if he had wished, but he chose not to, rather he wished to be so humbled, because he wished to descend principally to comfort the holy fathers, for liberating them. Just as a king, having a battlefield victory wishes to enter the city in person, so Christ. And as long as his body was in the tomb, that long was his soul in limbo, and the next day the soul of Christ, together with the holy fathers would come out of limbo and assuming his glorious body resurrected. This is the true teaching of Christian faith, confirmed by the authority of Christ saying, ” “For as Jonas was in the whale’s belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights,” (Mt 12:40).   Tell briefly the story of Jonah the prophet, as is found Jonah 1 and 2. And how he was a figure of the passion of Christ. The ship in which Christ sailed is human nature. Reason, because like the way a ship is made, namely narrow in the beginning, wide in the mille etc., likewise in the time of Christ, Gal 4: “But when the fullness of the time was come, God sent his Son,” (Gal 4:4). Now it is trimmed off like a stern. In the middle of the deck is placed the cross of Christ [Malus huius vanis in medio positus fuit crux Christi]. The sail is the body of Christ.

“She is like the merchant’s ship,” (Prov 31:14). This ship is battered by great waves and dangers of sinking into hell, nor was there another remedy of escaping but only that Jonah, i.e. Christ, be thrown into the sea, namely into the bitterness of suffering and death. And the whale, i.e. hell, opened its mouth and received him and held him three days and three nights, but on the next day he spit him up, and although the body of Christ and the soul on that day were divided and separated, nevertheless divinity never was separated nor divided, neither from the body nor from the soul, but all was with the body in the tomb, and all was with the soul in limbo, as St. Thomas says in the Third Part, q. 50, a. 2 & 3.

If it is asked how is this possible. I shall give you two comparisons for your eyes to strengthen your understanding. First the apple, one part white and the other part red. which if it is cut by a knife into two parts, its odor remains with both divided parts. The same with the humanity of Christ. Think that the humanity of Christ is like an apple, whose white part is the soul of Christ, purest without any defect, the red part his flesh, bloodied from the passion. Abut which Solomon, Canticle 5 in the person of the virgin Mary saying, “My beloved is white and ruddy, ,” (Song 5:10). The eternal divinity is united to the body and soul of Christ before the passion and death, like smell is joined and united to an apple. But the humanity of Christ, by the sword of death was divided and separated into two principal parts, but nevertheless, the odor, i.e. the eternal divinity always remained with both part inseparably.

A second image is more beautiful and clear, of a piece of crystal to the ray of sun which completely is filled with light and the brightness of the sun. For which reason if it is divided into two parts, the whole clarity of the sun remains with each divided part. So too with the humility of Christ, purer than crystal, illumined by the light and brightness of divinity, which broken in death, the whole divinity remains inseparably with each divided part, hidden, namely with the body in the grave, and with the soul in limbo or in hell. “His brightness shall be as the light; horns are in his hands: There is his strength hid: Death shall go before his face.,” (Hab 3:4f). In which is found three times of Christ, namely the time of his preaching, where ” His brightness shall be as the light,”. Second is the time of his bitter passion, ” horns are in his hands,” namely of the nails in his hands. And [third] the time of his death, where,” There is his strength hid,” namely his divinity, which was hidden with his body in the tomb and with his soul in limbo. Note, ” Death shall go before his face ” Before the passion of Christ death itself followed from the persecution of the Jews, not that death would have something in Christ, and Christ was followed until it caught him. But after his resurrection death went before him. So he says “Death shall go before his face,” Of this hiding Isaiah also speaks: “Verily thou art a hidden God, the God of Israel the savior.,” (Isa 45:15). Of this hiding speaks the theme, ” your life,” that is divinity is hidden with Christ.

Note for continuing of the sermon that although divinity is eternal, then it was hidden to those who were in the world, nevertheless then it was shown and manifested to those from hell, not that all from hell would see it, but all who were in hell and who knew Christ to be true God and true man. And divinity was shown to them and manifested in four ways, according that there were four places in hell

— First, the lowest place is the prison of the damned.

— Second, is the limbo of the fathers.

— Third is the limbo of those being purified,

— Fourth is the bosom of the holy fathers.

In each of these four the divinity of Christ was manifested in some way, because he descended to all, as the article of faith says, “died and was buried, and descended into hell [inferos]. Note the plural, “hells” [inferos]. But they did not see the divinity but only those who were in the bosom of the holy fathers, although he descended to all. So the Apostle, Ephesians 4: “he also descended first,” that is before he rose, “into the lower parts of the earth ,” (Eph 4:9). So it is good to know what he did there.

 

HELL - The first place, and the lowest, is the place of hell, the prison of the damned, filled with inextinguishable fire, which by divine power, tortures demons and damned souls. The soul of Christ descended to this place and there showed his divinity by rigorous reproaches, not according to its essence but according to effect, as St. Thomas says, [Summa theologica] III, q. 55, a. 2.

For two reasons the soul of Christ descended to these. First to bind Lucifer, who from the beginning of the world up to this time captured souls for one of the aforesaid four places. But yesterday, while Christ was on the cross with such a painful passion, abandoned by the apostles, disciples and friends, Lucifer, who first doubted whether he was the son of God , saying to himself, to the extent that this man is a holy prophet, nevertheless I shall lead him with me to hell, also came to Christ, and sat himself on the arms of the cross awaiting the soul of Christ. This is the image which St. Bede tells of this purpose, and it is also touched upon in the Gloss. It is said, briefly, the story of the son of Tobias going with Raphael, who wished to wash his feet in the river, and suddenly an immense fish, the biggest, lurched out to eat him. However he grabbed it by the gills and dragged it on shore etc., Tob. 6. Bede explains, that the river, quick and turbulent signified the sudden and turbulent death of Christ, because it came without due legal process. Christ wished to wash his feet, which are ourselves, we who touch the earth and are dirtied by sin. But suddenly a great fish, namely Lucifer or Satan came to devour Christ, and he seized it by the gills, etc. He was not seen by anyone ,only by Christ, who said, “O Traitor, in this evil hour you have come here.” But when the soul of Christ separated from his body, Lucifer knew that he was God, and he wished to flee, but he could not, because Christ seized him. He who wished to capture Christ, was captured by Christ, like the fish by Tobias. That the devil came to Christ, Authority: “For the prince of this world comes,” namely, Lucifer who like a tyrant was ruling the world, “and in me he has not any thing.,” (Jn 14:30). And that he was captured by Christ, Scripture: “Now is the judgment of the world: now shall the prince of this world be cast out.,” (Jn 12:31). Furthermore, it was Christ himself who seized and bound him in the prison of the damned, until the time of the antichrist, then he will be let loose for a time. And so Christ showed himself to be the Lord of hell, whose brass gates and barred windows he shattered.

The second reason why the soul of Christ descended was for rigorous rebuking, After he bound Lucifer, he scolded and reproved the damned. About this Peter seems to write in his epistle saying “Christ also died once for our sins,” (1 Pet 3:18f). And it follows “In which,” at the time of death, “also coming he preached to those spirits that were in prison:,” (v. 19). St. Thomas says in III, q. 52, a.2 ad 3 that this preaching was not instructive, but rebuking [increpativa], because as John Damascene says (De Fide Orth. iii): “As He evangelized them who are upon the earth, so did He those who were in hell”; not in order to convert unbelievers unto belief, but to put them to shame for their unbelief, since preaching cannot be understood otherwise than as the open manifesting of His Godhead to the hell-dwellers and in the descent of Christ to hell. This Thomas has in the same place.

Practically what was he saying to the evil emperors, kings and lords damned from their wicked lives and tyrannical rule, like Nero who was first who wished to have dominion, and Alexander and others wicked [strubis], that is accursed. “If you had used the good things I had given to you, gifts, for your lord, now you would have been saved.” And he scolded the great philosophers, Plato, Aristotle and others about which Jerome says that they were damned, Christ says, “O Stupid ones, you were teaching and legislating and disputing about the one first principle and prime mover and first cause, in your schools, and in the temple you adored idols. You had great knowledge and bad conscience.” Also he scolded the proud, saying, “O wretched ones ,if you had been humble, now you would have had glory.” And the greedy, etc, priests, false prophets, the simoniacal. And the lustful, saying “O you who lived like pigs, see now you will not have the delights of glory,”etc. So too the gluttons, the wrathful, the envious, like Cain. So the blasphemers, saying to the condemned thief, “O wretched one, did you not today blaspheme me on the cross?” So he reproached Judas, “O traitor, behold what you have bought, for such a cheap price.” Think how many tears, cries wailings of those damned, despairing of salvation. See how Christ manifested his divinity there, rigorously confounding them.

 

LIMBO - The second place is called the place of children, as we say one place [porta, door] where all the children are who died with only original sin. Original sin is not committed by them, but received, like a painting falling into the mud, etc. Therefore that sin is not called actual, but original, because that stain is received in bodily generation. And so because it is not an actual sin, they do not have physical pain there, but they are said to have fire from the fact that they shall never see the face of God. And the wrath of God, in which they are born, is seen to be fire. According to Deuteronomy 32: “A fire is kindled in my wrath, and shall burn even to the lowest hell:,” etc. (Deut 32:22). Holy scripture says, because they do not sleep bodily, so, like those who sleep are unaware of pain, so neither do these children sense pain [poenam]. Moreover Job sais in the person of someone damned: “Why did I not die in the womb, why did I not perish when I came out of the belly? Why received upon the knees? why suckled at the breasts? For now I should have been asleep and still, and should have rest in my sleep, ” (Job 3:11-13). St. Thomas says II Sent., dist. 34, a. 1 and see there the good doctor, that when they see the glory of the blessed, that they do not grieve nor are saddened, because that it is not relevant for them, just as you are not saddened because you do not have a kingdom, which doesn’t pertain to you. But the son of a king a prince, to whom the kingdom pertains, grieves about this. Neither are you saddened when you see an eagle flying, because you do not have wings. So neither do these children grieve.

To these the soul of Christ descends for glorious consolation. Practically, imagine how as the soul of Christ appeared at the gate of limbo, those children immediately knew Christ to be the savior. Seeing his soul and adoring him, saying: “Glory be to you, Lord, who have died for mankind,” etc. To whom he said, ‘How are you?’ They replied, “Lord it is good with us. We have great natural understanding and many graces and virtues,” — although they do not have sanctifying grace, “We debate with each other and we love each other.” Christ said, “Therefore give thanks to God who freed you from the fire of hell,” — he showed them the place of the damned– “and praise the Lord, and you will rest in peace.”

 

PURGATORY - The third place is called the place of purgation. About which it must be known that some people die without original sin, therefore they do not go with those children dying without the sacrament of baptism in limbo [literally, at the border of hell, ad inferni limbum], and they are without mortal sin, so they do not go with the damned. But because they had not made appropriate penance for sins committed after they had been washed from original sin, according to the quality and quantity of sins, such people, because of the fact that they have contrition, do not go with the damned, but into another world. Divine mercy ordained a place which is called purgatory, where souls are purified, where there is fire but there are no demons there, because no one there enters unless he was in the grace of God. Tthis fire of purgatory lasts until judgment day. It burns souls by divine power, which our physical fire cannot do. If your soul would be thrown into the pit of a furnace, that fire would hot harm it. But after the day of judgment the fire of purgatory will be extinguished. You might ask what if someone who on the day of judgment has not completed his penance, was not purged, what happens to him? Response: God shall increase the intensity of his punishment, etc. Of this place holy scripture says: “For gold and silver are tried in the fire, but acceptable men in the furnace of humiliation.,” (Sir 2:5).

To these Christ descends and visits with abundant liberation. The Doctors ask the question, and St. Thomas in III, q. 52, a. 8: Whether Christ liberated all the souls which were then in purgatory? To that question it must be answered with a distinction. We can speak about this matter in two ways, either with the rigor of justice, or with the sweetness of mercy. If we speak in the first way, he liberated only those who had completed their time of penitence, and this path St. Thomas follows in III Pars. If however we speak from the sweetness of mercy, we can say that he liberated all. And for this I will offer you two comparisons.

The first image is that of a newly crowned king, entering his city, who frees all the prisoners, unless they were captured for being between sides [? pro interesse partis]. Thus the king of glory, Christ, newly crowned with the crown of thorns, enters purgatory. All the souls in purgatory cried out to him, “Lord, free us.” And Christ questioned, although he already knew, how long had they been there. They replied, “Lord we have been here already for a month, for a year,” etc. Therefore, it is piously believed that Christ freed all. Authority: Isaiah reciting the word of God the father to his son, saying: “I have given you to be a covenant,” that is peace, “of the people, that you might raise up the earth, and possess the inheritances that were destroyed: That you might say to them who are bound: Come forth: and to them who are in darkness: Show yourselves,” (Isa 49:8f) There are four phrases [clausulae], of which two are about the life of Christ, the others about his death. First where, ” I have given you to be a covenant of the people, that you might raise up,” namely those who were sleeping in sins, whom Christ awakens by preaching. Second where, “and possess the inheritances that were destroyed,” namely the rational souls which are the inheritance of God, destroyed through sin. Third where, “That you mightest say to them who are bound: Come forth.” He does not speak there of those who are in the hell of the damned, because no one escapes from there, but about those in purgatory. Fourth where, “and to them who are in darkness: Shew yourselves,”

A second comparison is with a newly created Pope, who then grants great indulgences and numerous graces. How much greater Pope Jesus who is the Lord of graces and indulgences, because the Pope, his vicar, is not the lord of the church, but dispenser and manager [dispensator et procurator]. Since therefore the Pope can be so liberal, how much more so Christ, who is Lord. Authority, Isaiah 61: “The spirit of the Lord is upon me, because the Lord has anointed me: he has sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to who are shut up,” (Isa 61:1). Note: the Spirit of the Lord, namely the Holy Spirit, is over me, Christ speaks insofar as he is man, because, insofar as he is God the Holy Spirit is not over him but equal, and one God. “He has sent me to preach to the meek,” namely in this world for preaching and after death he says, “and to preach a release to the captives.”   Say how before the passion of Christ, after a soul had completed its purgatory, it would go forth from there and go to the place of the holy fathers, which is called the bosom of Abraham. Authority, Lk 16: “And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom.,” (Lk 16:22), because those fittingly repentant used to go there, but now they ascend to heaven and even after they leave purgatory. Say how the time assessed by God for staying in purgatory, can be reduced by suffrages of the living. So inheritors are bound to fulfill the last will and testament of the deceased, otherwise Christ says, Lk 18: “And will not God revenge his elect who cry to him day and night: ,” (Lk 18:7).

 

BOSOM OF ABRAHAM - The fourth place is called the bosom of Abraham. Here the souls of the holy fathers were staying, who had been there from the beginning of the world until the resurrection of Christ. The first of those who entered it was Abel, and when Christ arose all came out of there with Christ. None there suffered punishment, but they did not yet have glory. Into this home the soul of Christ entered. Augustine says that just as the soul of Christ entered through this home, all those holy patriarchs beheld the divinity of Christ and experienced glory and paradise. About which Christ had said to the thief, “This you shall be with me in paradise.,” (Lk 23:43). Augustine says that all the other souls of the holy fathers adored Christ, saying: “You have come, redeemer, you have come, whom we had expected every day. Now our joy is complete.” Christ greeted them saying, “Peace be to you.” Adam with all his sons and daughters humbly adored Christ, with all the patriarchs. Then Moses with the Prophets. Next Aaron with all the Priests, David with all the Kings. John the Baptist with all the Holy Innocents. Then, Eve with all the Holy Women. And Christ stayed with them until the resurrection. Authority, Mt 12: “For as Jonas was in the whale’s belly three days and three nights: so shall the Son of man be in the heart of the earth three days and three nights,” (Mt 12:40). Also, the authority of Wisdom in the person of Christ: “I will penetrate to all the lower parts of the earth, and will behold all that sleep, and will enlighten all that hope in the Lord. ,” (Sir 24:45). Note: ” I will behold all that sleep,” that is all the dead, “and will enlighten all that hope in the Lord,” supply, with the light of divine glory.

Now there remains tomorrow the resurrection of our Lord Jesus Christ. To which may he lead us, etc.

Sermon on the Ash Wednesday by St. Vincent Ferrer (translated into English)

 

Mt 6:16-18 - 16 And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward. 17 But thou, when thou fastest anoint thy head, and wash thy face; 18 That thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee.

 

 But you, when you fast anoint your head, and wash your face…”(Mt 6:17ff)

That which above all in this moral life is especially necessary for us for the remission of sins and the pursuit of the kingdom of heaven, is penitence. Nor do we have any other remedy for sins committed after baptism.

Note the similarity to a sailor undergoing shipwreck, after which the sailors have no other life saver except to place themselves on some planks and firmly hang on, otherwise… So it is with us. For the Lord Jesus Christ, who is the great captain, has built a beautiful ship for sailing safely to paradise, namely baptismal innocence. And whoever rightly sails with this, like the Blessed Virgin, arrives at paradise and to its gates. Of this ship according to the spiritual sense of the [scriptural] authority, “And when he entered into the boat,” that is, baptism,” his disciples,” that is Christians, “followed him,” (Mt 8:23). This ship, baptismal innocence, has suffered shipwreck, and has been broken, wrecked upon the rocks of mortal sins, from the winds of diabolic temptations or the waves of carnal inclinations, or the dangers of worldly occupations, to the extent that there are so many dangers in the sea of this world that in ten thousand souls not one makes it with this ship of baptismal innocence, without sinning mortally, and so is wrecked. So, like sailors, if they are willing to cling firmly to the flotsam of penitence, they might yet survive. All the doctors say this, and the theologians, and canonists and lawyers are saying that penance is the second plank after shipwreck.

But why is it called the second plank? What is first? For an answer note that there are two shipwrecks in human nature, and the first is general, the second particular. The first shipwreck was [the loss] of original justice from the sin of Adam, for then the ship of original justice was wrecked and all in it were drowned. Authority: “Wherefore as by one man sin entered into this world, and by sin death; and so death passed upon all men, in whom all have sinned,” (Rom. 5:12). For this reason, so that all can be saved, God ordained two planks, and the first was baptism, the second, penance. Thus penance is called the second plank. But if we wish to speak of the special or particular shipwreck, which happens when you or another sin mortally, then penance is called the first plank and not the second, because we do not have another remedy for salvation. Thus Christ said, “I say to you: but unless you shall do penance, you shall all likewise perish,” (Lk 13:3). So penance is necessary for us. In the sermon theme Christ shows us how it is to be done, saying, “when you fast, anoint…etc.”

Christ shows us three necessary things, which we should be busy about at this time, if we wish to be saved with the plank of penance. This is subtly understood in the theme.

First is penitential affliction (afflictio penitentialis), where, “When you fast,”

Second, spiritual prayer (oratio spiritualis), where “Anoint your head.”

Third is sacramental confession (confessio sacramentalis), where, “Wash your face.”

 

PENANCE

I say first, etc. when it is said, “When you fast, etc.” It must be known, however, that Christ and holy mother the Church which orders this fast, that the fast is an affliction for those who are not accustomed to fast. I say, therefore, “when you fast,” presuming that all Christians fast, beginning today, from this day up to Easter, except for the six Sundays. And so there are forty fast days, and so by fasting we are conformed to Christ like good disciples and good ministers to our Lord, who for us fasted for forty days. Thus the Apostle, “In all things let us exhibit ourselves as the ministers of God, in much patience, … in fastings,” (2 Cor. 6:4-5). Note the word when he says “in much patience,” because with much patience the affliction of such fasting is accomplished, by conforming us to our Lord Jesus Christ. And first [patience] with ourselves, second with our neighbors, third in our own house.

First, because you are not accustomed to fast, in the beginning it is difficult for you , because the first thing in the morning your stomach growls “I’m hungry, I’m hungry, I’m hungry,” and a headache follows. Then, because you have not eaten, you find it hard to sleep, and so patience is necessary for yourself, because in this consists merit. Nor because of this should you stop fasting, remembering that Christ endured much for you, and your sins have deserved much. So, to the extent that you diligently observe a diet for your physical health, you should the more so keep the diet ordained by Christ for the health of your soul, lest it happen to you like the fearful soldiers, who in the center of the battle when they hear the cannons, are terrified and then retreat, when they should be more aggressive and fight more fiercely.

Second, it is necessary to be patient with our neighbors. For some clergy because of their fasting become impatient. Even when someone speak to them politely, they react with anger. Thus patience is necessary, otherwise the fast would become diabolical, if one would fast always, but impatiently and with malice.

Third, it is necessary that you be patient in your own home. If for example, when you come home for dinner, and the dinner is not ready, you should not be indignant with your wife or family, but patiently wait and in the meantime say a prayer, and if dinner is over-cooked or less well prepared, hold your patience and don’t throw the plate at your wife’s head. Behold why “in much patience.” Sacred scripture concurs: ” For patience is necessary for you,” supply, fasting, “that, doing the will of God,” i.e. fasting, “you may receive the promise,”(Heb. 10:36). Note, “in much fastings,” namely forty days as he said.

Now there arise three questions which you commonly ask. And the first is of those saying: I have already fasted three or four Lents, or even ten, and you always are saying that Lent happens after the example of Christ who fasted only one forty-day period, why therefore, do we fast for forty days every year? Since Christ did not fast but once in his life, especially because he said, “The disciple is not above the master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord,” (Mt 10:24f)? For the answer note that this question proceeds from the ignorance of not considering the fact of Jesus Christ. How do you believe that Christ fasted those forty days? Some simple folks would say that Christ fasted as we fast, eating once in the day etc. Others say that Christ took with him forty loaves of bread into the desert, and each day ate one. This is wrong. Some say that he was eating herbs, and this is false. Behold what the text of the gospel says. He fasted forty days in the desert, “And he ate nothing in those days,” (Lk. 3:2). Now if you wish to fast one Lent in that way, and to endure a forty day period like that, I give you permission, lest you fast any other way. For Christ, his entire life was like the Lent which we observe, because he would eat only once in the day, and nowhere do we read that he ate meat, except the paschal lamb, to fulfill the law. Because, therefore, we cannot be compared to him in this kind of fasting; because we are not able to go for forty days without food, thus holy mother the Church in ordering our fast takes the number forty days from Christ, namely forty in general. And in a general way, from his ordinary way of living, according the Master of History, we now receive the manner of our annual fast, namely eating only once in the day, not meat, but Lenten food, because every action of Christ is an instruction, as Gregory says. Also, “… Jesus began to do and to teach,” (Acts 1:1).

The second question is whether some are exempt from this fast? I respond that many persons are excused because neither God nor holy mother the Church intends to oblige someone to the impossible, or to put someone in danger. So you ask what kind of people are exempted? I submit that, according to the theologians, there are eight kinds of people who are dispensed from this fast.

– The first exempted are pregnant women The reason is that such women have to provide for two persons, themselves and their son or daughter, because if they were to fast, the creation growing in their womb could be severely weakened and would not live long. Thus they can eat without sin. But if the woman is healthy and hearty, she can fast a little.

– Second, women breastfeeding are excused for the same reason as above.

– Third the sick are excused, not sick of any illness whosoever, but only of those which take away the appetite, lest they might be deprived of a good meal even once. Not [dispensed] are gout-sufferers, or the wounded and such illness, which do not disturb the appetite, and from indigestion, [de gutta] which results from excessive food and drink etc. They do not excuse.

– Fourth, the poor, who at supper time do not have enough food, like those who beg at the door or others who have nothing or barely some cabbage with oil. If such can fast, they would have great merit, but they are not obliged. About this see St. Thomas [Summa] II-II q. 118. The rich, however who are able to have fish and other such foods are bound to fast.

– Fifth, those journeying on foot, because of necessity; those on horseback are not excused; the horse or the mule can eat, but you can’t without sinning.

– Sixth, laborers or miners, construction workers, who in whole or in part can’t, and who otherwise could not provide for their wives and children. Seamstresses however and tailors, clerks and the like who do their work sitting down are not excused.

– Seventh, children. But of what age? St. Thomas in IV Sent. and in II-II, q. 147, says that not all are bound to fast. Children may even be excused, who have not yet completed 21 years. The reason, because up to that time the body is building, and children are growing. Such children need at least two meals [a day]. One for sustaining life, and the other for bodily growth. So I give you this advice for children seven or eight years old, it is enough that they fast on Good Friday. Others who are older, if eleven or twelve years old, once in the week and so on for the others.

– Eighth, old folks of a certain age. When they have lost their appetite for eating or because they have lost their teeth, they should eat often or more often, like children. But old folks, eighty years old or even older, who once could eat well, are not excused in some of the above lest they sin mortally.

Therefore we all should fast with diligence. Otherwise if they are not excused for one of the aforesaid reasons, they sin mortally because they transgress the ecclesiastical precept, about which De Conse. di. 3. It is not permitted, and chap. It is not necessary and chap. It pleases. Thus the response to the second question is clear. So it is said, “And all the people cried to the Lord with great earnestness, and they humbled their souls in fastings, and prayers, both they and their wives,” (Judith 4:8).

The third question posed by some, and especially by rich people, asks if they can redeem their fasting through alms, or commute their obligation, saying since there are three penitential works, namely fasting, prayer and almsgiving, and fasting is the least of the works, so these say, they may commute a lesser good into a greater good, i.e. fasting into almsgiving, and on their own, by their own authority and without permission commute [their obligation to fast]. But they are not excused by this. Note, as a response, just because simply speaking, all things being equal, almsgiving is better than fasting, but on the other hand I say that obedience is better than fasting, prayer and almsgiving, “For obedience is better than sacrifices,” (1 Kgs. 15). So, on this account, if you would give all that you possess in alms for the love of God, and by your own authority you break your fast, against obedience, all would be lost. Because the universal Church ordains this fast, obedience to her should be observed. So Christ says to the keepers of the Church, “He that hears you, hears me; and he that despises you, despises me,” (Lk 10:16).

If therefore you have any need, you should go to the pastor, and if by chance the pastor is not certain of your need, you should consult the doctor, and if the doctor advises not to fast, with the advice and permission of the doctor and the pastor you can replace fasting with almsgiving, otherwise not.

 

PRAYER

I say secondly, etc. that the task which we should now be occupied and doing is spiritual prayer, when he says, “Anoint your head.” And it is understood that in sacred scripture we find that Christ is the head of the Church, both militant and triumphant. The reason is because like the head, he is above and generally influences the members. St, Thomas beautifully defines this in III q. 8 and in III Sent. dist. 13. And the doctors in the same dist. 3. [Scriptural] authority: “And he has subjected all things under his feet, and has made him head over all the church, which is his body,” (Eph. 1:22f). Note: “all things,” namely universals and particulars. Therefore the Apostle says, “But I would have you know, that the head of every man is Christ,” (1 Cor. 11:3). By spiritual prayer this head, namely Christ, is anointed, which softens him and renders him gentle to sinners. You know that anointing softens and makes anointed skin smooth, although it was rough before. So Christ, to the extent that he might have seemed to be harsh and strict to sinners, by spiritual prayer is rendered soft and gentle. St. Bernard: “Prayer anoints [ungit] God, tears pierce [compungit] him.” And so the Lord Jesus Christ, who in his fleshly time, is hard and strict because of our sins, and through the rigor of his justice, if now in this holy time is anointed with devout prayers, he becomes gentle and soft. And by this oil he wishes to be anointed, because it pleases him much. And note this parable which he told about himself: “Therefore is the kingdom of heaven likened to a king, who would take an account of his servants. And when he had begun to take the account, one was brought to him, that owed him ten thousand talents. And as he had not wherewith to pay it, his lord commanded that he should be sold,” (Mt 18:23-25). That worthless servant began to anoint his head with the oil of prayer saying, “Have patience with me, and I will pay thee all,”(v. 26). up to “because you asked me”

And the lord of that servant being moved with pity, let him go and forgave him the debt. 28 But when that servant was gone out, he found one of his fellow servants that owed him an hundred pence: and laying hold of him, throttled him, saying: Pay what thou owest. 29 And his fellow servant falling down, besought him, saying: Have patience with me, and I will pay thee all. 30 And he would not: but went and cast him into prison, till he paid the debt. 31 Now his fellow servants seeing what was done, were very much grieved, and they came and told their lord all that was done. 32 Then his lord called him; and said to him: Thou wicked servant, I forgave thee all the debt, because you asked me:

In this parable Christ is speaking about himself, who is the Lord and our King. We are the servants and must render to him an account, how we have dealt with thoughts, words, deeds and all are obligated to “ten thousand,” which ten are the commandments in which are included all the perfections of this life. We by sinning are obliged to satisfaction. If therefore you wish that your debt be dismissed to you, anoint his head, namely of Christ. If you wish to know the manner of anointing, look to Mary Magdalen, about whom it is said, “There came to him a woman having an alabaster box of precious ointment, and poured it on his head as he was at table,” (Mt 20:7).

Here is shown three ways for those who are serving in devout prayer:

– The first way is when he says “There came to him a woman,” that is, a devout soul, thinking devoutly when one is saying when he says “Our Father who art etc..”

– The second way is when it is said “having an alabaster box,” that is a body of precious ointment, namely reverential fear.

– The third way is where it says “and poured it on his head,” and this is when the mouth is opened, saying devoutly the words of a prayer. And just as Mary Magdalen twice anointed Christ, so you twice a day ought to anoint Christ, devoutly praying, in the morning and in the evening. Behold therefore why he says, “Anoint your head, etc.” And this for the second part.

 

CONFESSION

Third: I say that the third work which we should occupy ourselves in this holy time is sacramental confession, when he says, “and wash your face, etc.” Conscience is the face of the soul. Reason: Because just as in the face we recognize the person, so God in the face recognizes who are his disciples. And of this face David speaks saying in Psalm 26:8, “My heart has spoken to you, my face has sought you,” that is, the conscience. This face is washed now through sacramental confession. O who washes the face of his body only once a year? How much dirt and grime would it have! So it is of the face of conscience. This washing was prefigured in 4 Kgs. 4:5, where God prefigured the necessity of confession in the leper Naaman. And note, briefly the story when Elisha the prophet said, “Go, and wash seven times in the Jordan, and thy flesh shall recover health, and you shall be clean.” Note that leprosy stands for mortal sin. And note, that the leper has the effects of every mortal sin.

– First, because the leprosy makes a man swell. See here the effects of the sin of pride.

– Second, it induces a great thirst, through which is symbolized the sin of avarice.

– Third, it infects those living with him. Behold the effects of the sin of lust.

– Fourth, it dehydrates. Behold here, envy.

– Fifth, it makes the breath smell bad. Behold here the effects of gluttony.

– Sixth, it makes the voice hoarse. Behold here the effects of anger.

– Seventh, it weakens all the members in their functioning. Behold here the sin of sloth.

Therefore the remedy, the cure, is to go to the Jordan, and the name comes from Jor, i.e. river, and dan, i.e. judgment. Behold here confession, which is nothing but the river of judgment. For there judgment of sins happen. Here, indeed, a man ought to get undressed, showing all his shames, i.e. naked sins, clearly, to the confessor. So he says “go”, namely to the confessor, “to wash seven times”, i.e. to confess the seven mortal sins to which all the other sins are reduced. The first time man is washed of the sin of pride, in the second, of avarice, etc. In the seventh, however a man is clean and his face cleansed of all mortal stains, so that, having confessed, none remain to him.

There are some miserable people who choose not to confess their sins. If God had had commanded us to hurl ourselves into a fire for the remission of sins, we should do it. How much more ought we confess, since it is so easy. Thus the servants said to Naaman, “If the prophet had bid you do some great thing, surely you should have done it. How much rather what he now has said to you: Wash, and you shall be clean?” (4 Kgs. 5:13). If it were possible, all of you ought to confess already today, that you might participate in the church’s blessings. Thus John says, agreeing with the aforesaid image, “If we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity,” (1 John 1:9). Now you know what you should be doing in this holy time [of Lent].