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diff --git a/38708.txt b/38708.txt new file mode 100644 index 0000000..c8ad838 --- /dev/null +++ b/38708.txt @@ -0,0 +1,777 @@ +The Project Gutenberg EBook of De Tribus Habitaculis Liber, by Saint Patrick + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: De Tribus Habitaculis Liber + +Author: Saint Patrick + +Release Date: January 29, 2012 [EBook #38708] + +Language: Latin + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK DE TRIBUS HABITACULIS LIBER *** + + + + +Produced by Michael Gray, Diocese of San Jose + + + + +De Tribus Habitaculis Liber + + +Attributi Sancto Patricio +(Attributi quoque Sancto Augustino) + +--- + +CAPUT PRIMUM. + +_De tribus habitaculis, regno Dei, mundi, inferno. Regni Dei +bona, et inferni mala_. + +Tria sunt sub omnipotentis Dei manu habitacula, primum, imum, +medium: quorum summum regnum Dei vel regnum coelorum dicitur; +imum vocatur infernus; medium mundus praesens vel orbis +terrarum appellatur. Quorum extrema omnino sibi invicem sunt +contraria, et nulla sibi societate conjuncta. Quae enim +societas potest esse lucis ad tenebras, et Christi ad Belial +(_II Cor_. VI, 14, 15)? Medium autem nonnullam habet +similitudinem ad extrema. Unde lucem et tenebras habet, frigus +et calorem, dolorem et sanitatem, laetitiam et maerorem, odium +et amorem, bonos et malos, justos et injustos, dominos et +servos, regnum et subjectionem, famem et satietatem, mortem et +vitam, et innumera hujusmodi. Quorum omnium pars una imaginem +habet regni Dei, pars altera inferni. Commixtio namque malorum +simul et bonorum in hoc mundo est; in regno autem Dei nulli +mali sunt, sed omnes boni; at in inferno nulli boni, sed omnes +mali: et uterque locus ex medio suppletur. Hominum enim hujus +mundi, alii elevantur ad coelum, alii trahuntur ad infernum. +Similes quippe similibus junguntur, id est, boni bonis, et +mali malis; justi homines justis angelis, et transgressores +homines transgressoribus angelis; servi Dei Deo, servi diaboli +diabolo: benedicti vocantur ad regnum sibi paratum ab origine +mundi, maledicti expelluntur in ignem aeternum, qui paratus est +diabolo et angelis ejus (_Matth_. XXV, 34, 41). + +Bona autem regni coelestis dicere, vel cogitare, vel +intelligere ut sunt, nullus potest carne vestitus: multo enim +majora et meliora sunt, quam cogitantur et intelliguntur; unde +scriptum est: _Quod oculus non vidit, nec auris audivit; nec +in cor hominis ascendit, quae praeparavit Deus diligentibus se_ +(_I Cor_. II, 9). Regnum namque Dei omni fama majus, omni +laude melius, omni scientia innumerabilius, omni gloria quae +putatur, excellentius. Mala etiam inferni dicere vel cogitare, +ut sunt, nemo potest: pejora quippe sunt valde quam +cogitantur. Regnum itaque Dei plenum est lucis, et pacis, et +caritatis, et sapientiae, et gloriae, et honestatis, et +dulcedinis, et dilectionis, et melodiae, et laetitiae, et +beatitudinis perennis, et omnis boni ineffabilis, quod nec +dici nec cogitari potest. At locus inferni plenus est +tenebrarum, discordiae, odii, stultitiae, miseriae, turpitudinis, +amaritudinis, offensionis, doloris, adustionis, sitis, famis, +ignis inexstinguibilis, tristitiae, vindictae perennis, et omnis +ineffabilis mali, quod nec dici nec cogitari potest. Cives +coeli sunt justi homines et angeli, quorum rex est Deus +omnipotens; at contra cives inferni sunt impii homines et +daemones, quorum princeps est diabolus. Satiat justos visio +sanctorum hominum et angelorum, et super omnia ipsius Dei. +Cruciat impios et peccatores visio hominum damnatorum et +daemonum, et super omnia ipsius diaboli. Nihil in regno Dei +desideratur quod non inveniatur: at in inferno nihil invenitur +quod desideratur. In regno Dei nihil invenitur, nisi quod +placet, et delectat, et satiat; at contra in lacu miseriae +perennis nihil videtur, nihilque sentitur, nisi quod +displicet, nisi quod offendit, nisi quod cruciat. (In regno +aeterno erit vita sine morte, veritas sine errore, felicitas +sine perturbatione.) Omne bonum in regno Dei abundat, et +nullum malum; omne malum in carcere diaboli abundat, et nullum +bonum. Nullus indignus in regno Dei suscipitur; nullus vero +dignus, nullus justus ad infernum trahitur. + + + +CAPUT II. + +_De poenis infernalibus_. + +Principalia autem sunt duo tormenta in inferno: frigus +intolerable, et calor ignis inexstinguibilis. Unde in +Evangelio legitur: _Illic erit fletus et stridor dentium_ +(_Matth_. XIII, 51; XXII, 13, et XXV, 30). Fletus namque et +liquefactio oculorum ex calore nascitur; stridor vero dentium +ex frigore nascitur. Hinc etiam beatus Job: _De aquis_, +inquit, _nivium transibunt ad calorem nimium_ (_Job_. XXIV, +19). De quibus duobus innumera pendent poenarum genera; +videlicet, sitis intolerabilis, poena famis, poena fetoris, poena +horroris, poena timoris, poena angustiae, poena tenebrarum, +severitas tortorum, praesentia daemonum, ferocitas bestiarum, +crudelitas ministrantium, dilaceratio immortalium vermium, +vermis conscientiae, ignitae lacrymae, suspiria, miseriae, dolor +sine remedio, vincula sine solutione, mors aeterna, poena sine +fine, absentia Christi post visionem ejus, quae sola omnia +supra dicta superat, et omnibus poenis intolerabilior. + + + +CAPUT III. + +_De his quos poenae aeternitas a mundi voluptate non deterret. +Inferni duplex poena. Anni 100 nulla aeternitatis portio_. + +Vae igitur illis perenne qui subire haec omnia mala etiam sine +fine merentur, pro delectabili unius horae somnio: tanta etenim +et talis est omnis hujus mundi gloria, ad aeternam comparata +gloriam. Melius erat eis, quod dictum est de infelice Juda +(_Matth_. XXVI, 24), non nasci, quam malis suis meritis plagas +inferni sustinere. Quid stultius, quid insanius est, quam +umbra et imagine et similitudine verae gloriae et verae +delectationis, verae pulchritudinis, veri decoris, veri +honoris, more infantium, decipi et superari; et ipsam veram +gloriam non quaerere, non desiderare? Quis imaginem auri in +aqua, ipso auro neglecto, eligeret; et non statim a cunctis +fatuus et insanus crederetur? Quis orbem solis in speculo +redditum, vel in qualibet materia formatum plus diligeret, +quam ipsum solem; et non ab omnibus derideretur? Sic +irridendus, imo dolendus est, quisquis mundi hujus caducam +fragilitatem et inutilem carnis voluptatem diligit, quaerit, +contendit, aeterna gloria contempta, et neglectis regni +coelestis ineffabilibus gaudiis. Hoc commercium insipientium +valde est, et miserorum, et cor sanum non habentium, etiamsi +plagae inferni non sequerentur, quae nec dici nec cogitari +possunt. Duplex vero plaga est, abesse a regno Dei, et esse +semper in inferno, id est, cum diabolo damnari; praesentiam +amittere angelorum, et terribilem daemonum semper pati +praesentiam. Quantum caveri, vitari, metui debet, nullo modo +dici potest. Quis cum sano sensu pro unius diei deliciis, +centum annorum poenam eligeret? Et miseri tamen et sine ulla +sapientia, voluptatem carnis sequentes, non vitant, non +effugiuint intolerabiles poenas, non centum annorum, non +millies mille, sed omnium sine fine saeculorum pro quadraginta +vel sexaginta annorum deliciis, vel qualibet corruptibili +delectatione. Quantum autem interest inter unum diem, et +centum annos; non tantum utique, sed plures interest inter +quadraginta vel sexaginta vel centum annos, et aeternitatem, +sive in bono, sive in malo futuram. Unus enim dies aliqua +portio est in centum annorum spatio, quamvis valde modica: at +vero centum annorum spatium nulla portio est in illa +aeternitate. Si enim, verbi gratia, centesima vel millesima +pars esset aeternitatis, praedictum ejus spatium post centuplum +ejus spatium vel milluplum aeternitas esse desineret: quod +ratio non sinit aeternitatis, quae si ullo modo, ullo tempore +finiretur, aeternitas omnino non esset. + + + +CAPUT IV. + +_A via lata ad arctam migrare. Beatorum felicitas, scientia, +sortis suae amor. De ineffabili visionis Dei suavitate._ + +Fortiter ergo carnali resistendum est voluptati, fortiter +contra fallaces hujus mundi blanditas pugnandem est, contraque +multimodas Satanae suggestiones vigilandum. Omni studio lata +saeculi via vitanda est, quae ducit ad mortem (_Matth_. VII, +13); at vero omni cordis desiderio via angusta quae ducit ad +vitam, adeunda est et appetenda. Via haec angusta est via +abstinentiae, et castitatis, et humilitatis, et omnis +religionis; quam viam ante nos Christus attrivit, qua via ad +suum regnum migravit. Cujus vestigia et nos sequamur, donec +post eum ad urbem regiam perveniamus in qua ipse regnat. De +qua urbe quidquid homo dixerit, quasi stilla de mari est, vel +quasi scintilla de foco. In qua videlicet urbe fulgebunt justi +sicut sol (_Matth_. XIII, 43), ut Dominus ait. Ubi summa pax +erit, summa quies, nullus labor, nullus dolor, nulla +paupertas, nec senectus, nulla mors, nec ulla nox, nullum cibi +desiderium, nullum sitis incendium; sed cibus et potus omnium +erit visio Christi et sanctae Trinitatis, et contemplatio puro +cordis oculo ipsius Divinitatis, et assidua lectio, ut ita +dicam, libri vitae, id est, aeternae veritatis et summae +sapientiae, et Verbi Dei, quae est Jesu Christi visio; ubi +quidquid nunc nos latet, manifestius erit; ubi ratio manifesta +erit cur hic electus est, et ille reprobatus; cur hic in +regnum assumptus, et ille in servitutem redactus; cur alius in +utero moritur, alius in infantia, alius in juventute, alius in +senectute; cur alius pauper est, alius dives; cur filius +adulterae baptizatur, et aliquando filius legitimae conjugis +ante baptismum moritur; cur qui bene incipit vivere, aliquando +male finit; et qui male incipit, saepe bene finit. Haec omnia et +hujusmodi multa in libro vitae plana et aperta erunt. In eadem +urbe praemium singulorum, omnium; et omnium, per caritatem +singulorum erit. Ibi omnium bonum omnibus patebit. Ibi omnes +invicem suas cogitationes cognoscent. Ibi nullus superior +superbus erit, nullus inferior invidus. Quomodo enim qui omnes +sicut seipsum diliget, alicui invidere poterit; cum nemo sibi +ipsi invideat? Ibi nullus melius esse vel superius concupiscet +quam erit, quia aliter esse quam quod meruit, nec esset +decorum; nec aliter esse desiderabit quam quod erit, quia ita +esse ut erit, pulchrum erit, non solum sibi ipsi, sed etiam +universo corpori Ecclesiae coelestis. Quomodo enim quodlibet +membrum in corpore, si superius vel inferius ponatur quam +natura constituit, monstruosum efficit corpus et turpe; sic +nimirum si aliquis in regno Dei superius ordinetur, quam +postulat ars et voluntas omnipotentis artificis, turpitudinem +efficiet, non solum sibimet, sed omni congregationi; in qua +qui erit minimus, majorem sine dubio habebit gloriam, quam +totum habens mundi regnum, etiam si aeternum esset. Vile enim +valde est elementis frui, in comparatione fruendi et gaudendi +ipso Deo, et visibilibus delectari et corporalibus. Tanta est +enim pulchritudo justitiae, tanta jucunditas lucis aeternae, hoc +est, incommutabilis veritatis et sapientiae, ut etiamsi non +liceret amplius manere in ea quam unius diei mora, propter hoc +solum innumerabiles anni hujus vitae pleni deliciis in +circumfluentia corporalium bonorum recte meritoque +contemnerentur. Non enim falso aut parvo affectu dictum est: +_Quoniam melior est dies una in atriis tuis super millia_ +(_Psal_. LXXXIII, 11). + +Nihil est comparandum delectationi et gaudio quod nascitur ex +invisibilibus et incorporeis, et ex societate angelorum et +justorum omnium, et ex certa scientia et cognitione ipsius +divinae naturae, et ex Dei ipsius facie ad faciem visione. Cujus +pulchritudinem mirantur angeli, cujus imperio suscitantur +mortui, cujus sapientiae non est numerus (_Psal_. CXLVI, 5), +cujus regnum finem nescit, cujus gloria nequit narrari; cujus +lux tam solem obscurat, ut ejus comparatione nullam habeat sol +lucem; cujus dulcedo tam mel superat, ut ei comparatum velut +absinthium sit amarissimum; cujus faciem si omnes carcere +inferni inclusi viderent, nullam poenam, nullum dolorem, +nullamque tristitiam sentirent; cujus praesentia si in inferno +cum sanctis habitatoribus appareret, continuo infernus in +amoenum converteretur paradisum; cujus sine nutu nec folium de +arbore cadit; cujus oculi flammivomi profundum penetrant +inferni; cujus auris tacitam cordis vocem audit, id est, +cogitationem; cujus oculus non minus audit quam videt; cujus +auris non minus videt quam audit, quia non corpus sunt, sed +summa sapientia et certa cognitio. Cujus deliciae sine fastidio +satiant: quae cum a beatis inveniuntur, semper tamen +desiderantur, et esuriem et sitim sine poena efficiunt, et +ardenti semper desiderio delectant. Cujus secreta mirabilia, +videntibus ea semper nova sunt et mira, et non plus cum +incipiunt videri, pariunt stuporem cernentibus, quam post +mille annos et millies mille. Et cum angeli ab initio mundi ea +soliti sint videre, tamen non minus hodie admirantur ea quam +in primo die; alioquin dudum coram angelis assiduo videndi usu +vilescerent. Cujus cognitionis praeterita et futura, non +praeterita et futura, sed praesentia sunt. + + + +CAPUT V. + +_Deo omnia praesentia sunt, sine libertatis humanae praejudicio. +Dei locutio et laus. Existentia ante tempus. Malum verum pejus +falso. Dei visio quid beatis conferat. Dei aeternitas; Dei +scientia._ + +Unde non diem judicii videbit, et primum diem saeculi non +vidit; sed utrumque videt. Cujus praescientia neminem cogit ad +peccandum, ut multi errantes dicunt. Si enim, inquiunt, +praescivit Deus Adam peccaturum esse, non peccare non potuit. +Ex quo errore nascitur Deum causam esse peccati, quod nefas +est dicere. Et illi tamen etiam suis verbis alligantur. Si +enim quod praescientia Dei habet necesse est fieri, ideo +voluntate propria homo peccavit, et non aliqua necessitate, +quia in praescientia Dei fuit ut voluntate et libero arbitrio, +et non necessitate cogente, peccaret. Si ergo praescientia Dei +non potest vitari, non potuit homo aliter peccare nisi +voluntate, nulla alia vi cogente, quia ita Deus praescivit +ilium peccaturum. Si ergo voluntarie, non coactus est. Si enim +non coactus est ad peccandum, potuit sine dubio non peccare si +vellet; ideoque poenam meruit, quia non invitus peccavit; +alioquin a Deo poenam mortis non susciperet. Cujus locutio est +occulta inspiratio, qua mentibus suam voluntatem et suam +caritatem invisibiliter ostendit; quam videndo Angeli per +omnia Deo obediunt. Cujus laus est qua electos laudabit, +manifestatio qua suorum electorum bona omnibus monstrabit; +assidua autem laus qua electi eum laudabunt, est admiratio +ejus perennis. Qui miro modo non tempore praecessit mundum et +tempus (nullius enim horae spatio fuit ante mundum); et tamen +semper erat sine initio. Non enim erat tempus ante tempus, +tempus autem cum mundo concreatum est. Si igitur tempus ab +initio mundi coepit currere, ante mundum factum non erat. +Ideoque nullo tempore, ut praediximus, praecessit Deus tempora +et mundum eis coaevum, imo paulo eis priorem; ejus enim motu +coeperunt currere. Quidquid movetur, suum motum praecedit. +Ineffabili enim aeternitate praecessit Deus mundum, non tempore. +Cujus tempus ante mundum non erat. Cujus lux tenebras depellit +ignorantiae; cujus aliqua particula haec omnia quae diximus, vera +et certa esse cognoscimus. Eadem luce melius esse verum quam +falsum videmus; et tamen pejus esse verum malum vel verum +peccatum, quam falsum malum vel falsum peccatum: non quia +verum est, sed quia malum vel peccatum est [sed ideo malum vel +peccatum est, quia verum malum vel peccatum est]. Aliter enim +non posset esse malum vel peccatum, nisi verum esset malum vel +peccatum; falsum enim malum non est malum, ut falsum argentum +non argentum est. Potest aliquis a veritate dicere malum vel +peccatum exortum esse vel factum, et quodam modo opus esse +veritatis malum, quod omnino falsum est. Omne enim verum a +veritate est, et omne verum in quantum verum, bonum est: a +veritate igitur est verum esse, ut sit malum vel peccatum, non +ipsum malum vel peccatum; aliud namque est ipsum malum, aliud +verum esse illud. Quamvis igitur ipsum malum bonum non est, +bonum est tamen verum esse ut sit illud. Nisi enim bonum esset +esse malum, nullo modo sineret Deus illud fieri. Multa quippe +bona de malis Omnipotens facit, ut de adulterio hominum bonos +format et facit homines. Si autem et quadam illius lucis +particula quasi per angustas rimas infusa, haec et alia omnia +quae novimus, vera esse cognovimus; quali et quanta luce +scientiae et sapientiae illic illustrabimur, ubi ipsum solem +veritatis facie ad faciem videbimus, id est, certa et vera +sapientia cognoscemus? cujus praesentia similes ei facit +praesentes. Qui enim verae sapientiae, verae pulchritudini, verae +aeternitati adhaerebit, sapiens utique et pulcher et aeternus +erit. Sic enim absentia ejus dissimiles ei omni modo facit. +Cujus aeternitas sine initio et sine fine est (si enim esset +tempus quando non esset, quis eum faceret?); quia ipse est +solus Deus, et ante ipsum Deus alius non erat, nec est, nec +erit. Non forte seipsum creavit, cum nihil seipsum creat; qua +enim potentia qui omnino non esset seipsum faceret? Restat +igitur quod omnino factus non est Deus. Cum ergo nullo modo +Deus factus est, sine initio ante omnia erat. Quidquid enim +factum est, initium habet; et quidquid initium habet, sine +dubio factum est, non ab alio nisi a Deo non facto, sed omnia +faciente. Cujus scientia sine ulla varietate cognitionis, et +sine ullo cursu huc et illuc innumerabilem veritatem omnium +creaturarum; angelorum, hominum, stellarum, arenarum, +capillorum, verborum, cogitationum, momentorum omnium, simul +et semel comprehendit et intelligit. Fons igitur et origo +omnis scientiae Deus est: quem quanto plus quis bibet, tanto +plus sitiet. + + + +CAPUT VI. + +_Beatorum scientia. De trina visione, corporali, spiritali, +intellectuali._ + +Incomparabiliter ergo totius mundi regnum, ut supra diximus, +et si aeternum esset, praecellit, societati angelorum et +sanctorum, et praesenti ipsius Dei adesse visioni. In cujus +visione trina scientia nascitur: id est, homo qui cernit, et +Deus qui cernitur, et caeteri omnes omnia videbunt et +intelligent. Sicut enim per speculum vitreum trina nobis visio +administratur, quia nos ipsos, et ipsum speculum, et quidquid +praesens adest videmus; sic per speculum divinae claritatis, et +ipsum Deum, ut est, videbimus, quantum possibile erit +creaturae, et nos ipsos, et caeteros vera et certa scientia +cognoscemus. Tunc abdita creaturarum, et ipsius inferni, +videndo Deum videbimus. Tunc justis manifestum erit quomodo +Deus est invisibilis incomparabilis, sine initio et sine fine, +ante omnia et post omnia: quidquid interest inter nasci, quod +ad Filium pertinet; et procedere, quod ad Spiritum sanctum, +excepto quod unus ex uno natus sit, alter ex duobus processit; +et quomodo Pater non praecessit Filium tempore, sed origine, +nec Spiritum sanctum; et quomodo omnia Dei unum sunt in Deo, +excepto quod ad relationem pertinet; nam sapientia Dei et +veritas et aeternitas non diversa sunt inter se, sed unum sunt +caetera omnia: sapientia enim Dei non magis sapientia quam +veritas est, et non magis veritas est quam sapientia, quam +aeternitas, quam caetera Dei omnia; unum enim sunt in Deo, et +non solum haec inter se eadem sunt in Deo, sed non aliud sunt +quam ipse Deus; et quomodo mundus erat in Deo, antequam in +seipso esset, non mundus, sed Deus; et quomodo ubique totus +sine loco, magnus sine quantitate, bonus sine qualitate; et +quomodo omnia penetrat munda et immunda sine sui pollutione. +Si enim lux ista visibilis omnia loca illustrat, et +sterquilinia etiam penetrat sine fetore, et sine sui +pollutione, quanto magis Deus, qui est invisibilis et +incommutabilis lux, omnia penetrat, regit, sustinet, +circumdat, illustrat, sine ulla mutatione vel pollutione, non +solum coelestia et terrestria, sed etiam infernalia? + +Tunc erit electis Dei trina visio, id est, corporalis, qua +corpora cernentur; quorumdam splendentia ut sol, quorumdam ut +luna, aliorum ut stellae. Et spiritalis, qua similitudines +corporum in spiritu et non fallaci phantasia inspicient: qua +visione etiam hodie fruuntur spiritus justorum post corporum +claustra: et visio intellectualis, qua puro mentis oculo in +spiritu Deum videbunt, et suas animas, et virtutes intimas, et +spiritus angelicos. Tunc duplices Deo acturi sunt gratias, +videlicet pro sua liberatione a perpetua damnatione, et pro +bonorum ineffabili retributione. Tunc communis omnium reus et +hostis diabolus in conspectu electorum Dei damnabitur: cujus +damnatio et intolerabilis poena delectabile spectaculum +praestabit electis. Tunc ardentissimo amore liberatorem suum et +omnium bonorum datorem amabunt, et sine fine et sine fastidio +clamore cordis laudabunt Deum omnipotentem, benignum et +misericordem: cui honor et gloria et nunc et per omnia saecula +saeculorum. Amen. + + + + + + + +End of Project Gutenberg's De Tribus Habitaculis Liber, by Saint Patrick + +*** END OF THIS PROJECT GUTENBERG EBOOK DE TRIBUS HABITACULIS LIBER *** + +***** This file should be named 38708.txt or 38708.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/8/7/0/38708/ + +Produced by Michael Gray, Diocese of San Jose + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. 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