Gaudentius of Brescia

“It is written that fasting with almsgiving is a good thing. It was necessary to do both, to mitigate the Lord's indignation. Perhaps you cannot fast, and you cannot because you do not want to—at least give food to someone who is hungry. You who cannot stand to fast for three hours past the usual hour can certainly understand what someone would suffer who unwillingly goes hungry because of his poverty. Your cruelty forces him to fast, you who, fattened by sumptuous banquets, do not think to relieve the poor person's hunger with even a little food. You point to the possibility of famine, you pretend to be in need, you complain of unfavorable circumstances. You beg more shamefully than that poor person—indeed, you behave toward God like an ingrate with your false complaining. But what if there was a famine? Would you perhaps be the only one to feel it, and not that poor person? How is it that every day you lay out new silver, beautify your houses with marble, buy silk garments, trade necklaces adorned with gold and gems? It is shameful to mention and painful even to think of the number of peasants who, living on the lands of people who live in the luxury we have described, have died of hunger or been supported by the alms of the church.”

“Perhaps some rich person might object, "Therefore it must have been with malice that God gave us wealth, if because of it the rich are tormented." Such people, in fact, advance the wrong-headed idea that God wants to see human beings make mistakes and therefore provides not only the mode of sin but also the reason for it. Not out of malice but out of providence has God made you rich. He intended that through your works of mercy you would again find medicine to treat the wounds of your sins. "Certainly alms freely given preserve one from death and purify from every sin." The rich man was not tormented because he was rich but because Lazarus suffered hunger while he banqueted. Although holy Abraham had been a rich man, he was a servant of the poor and indigent. Also, holy Job possessed the kingdom of Arabia, but, as it is written, no one was deprived, no poor person left his house empty-handed. And then, when he came to find himself in pain, he was excoriated by his wife for his works of mercy that she implied he had kept working at in vain. "And now," she says, "here you are suffering." Whew! See how astutely this poisonous snake offers her venom! Since she could not make him recede from the good works he was doing as a servant of God, she was given to make him repent of the good he had accomplished because he lost the fruit of his goodness. The rich, therefore, should beware of the terrible example of those who enrich themselves at the expense of mercy so that they do not undergo similar tortures. Rather, they should practice almsgiving with generosity, frequency and joy; "God in fact loves one who gives with joy." They distribute their wealth to the poor, acquiring "treasures in heaven where neither rust nor moth destroy or thieves dig and steal." Thus, leaving this world, they will be able to find rest in the truly rich bosom of Abraham.”

“Regarding the punishment God inflicts on us, we hear, "When we are judged by the Lord, we are chastened so that we may not be condemned along with the world." Regarding the just, however, he says, "We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies." In yet again in another place, the blessed apostle Paul—after having mentioned that he had been taken up to the third heaven and to paradise where he had heard ineffable words—adds immediately, "And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated. Three times I besought the Lord about this, that it should leave me; but he said to me, 'My grace is sufficient for you, for my power is made perfect in weakness.' " With even greater clarity another passage of the Scriptures that sounds quite similar says, "Gold and silver are refined in the fire, the just, however, in the furnace of humiliation." This is because, after the just have felt the heat of temptation and been weighed down by the burden of tribulations, there will be not even the slightest rise in them of pride over the merits of the justice they have received for their past actions, knowing that they will soon be rewarded with the very price of immortality. Indeed, the just become even more commendable in Christ when in good will they persevere in humility as those who are rich in sacred virtue and humble in heart.”

“The Lord, who is truly a just judge, wants that everyone be the cause of what he merits. He wants the just to suffer for justice alone, and the wicked person, if he persists in evil, to be judged as liable to death based on his free will. As Scripture attests, God formed human beings, making them in his image and likeness, and left the faculty of decision in their hands. "He put before them fire and water, saying, 'Reach out your hand to what you will.' " God "put before the man," it said, "water and fire," that is, rest and punishment, forgiveness and torment, life and death. Who, I ask, would not flee torment, punishment and death and not choose rest, forgiveness and life? One flees death, however, who walks in the ways of the precepts that give life. One attains the gift of life who, through the effort of his commitment to spiritual things, avoids actions that bring death. This is why it was said, "Here is water and fire. Reach out your hand" (that is, your actions) "to what you will." By the hand are meant actions, since we cannot be subjected to sufferings without offenses or merit the prize without a fight, since the apostle says, "Is God unjust in inflicting his wrath?" And also, "Because no one who takes part in a contest is crowned unless he competes according to the rules."”

“If you are a sinner, recognize that it is for your correction that you have been afflicted, or at least for your purification.… If, rather, you are righteous (but do not presume to attribute this title to yourself), then you will understand that your sufferings happen so that you might receive glory from the trial. It is written, "As the furnace tests what it receives from the potter, so the temptation of trials tests the righteous." Thus the apostle also says, "Trials lead to patience, patience produces perseverance, and perseverance, hope. And hope does not deceive." In this world, therefore, various pains are inflicted to test the righteous, to correct sinners or to punish the impious. These blows bring death to some; to others, salvation. Precisely for this reason the following is written in the book of Psalms, with great acuity, "The death of sinners is miserable, and those who hate the righteous will be condemned." Here it considers miserable the death of those sinners who, desiring to remain in the wickedness of their sins, hate the righteous One who afflicts them. Of those who can be corrected, it says, "There are many lashes for sinners." Finally, of the saints it says, "Many are the trials of the righteous." It is not at all difficult, for anyone who has the Spirit, to discern these differences based on the fruit of each, as the Lord says, "By their fruits you will know them."”

“The rapacity of the one who grasps does not reduce avarice but provokes it. Indeed, it is written, "One who loves money will not be satisfied by money." Nor does one love God who does not pity the poor, in whom Christ asks us to recognize that he is either helped or neglected. "When you did not do this to one of these least," he says, "you did not do it to me." And the apostle John says in his epistle, "If someone sees his brother or sister in need and closes his heart to them, the love of God is not in him." One falsely says that he loves Christ if he does not love the poor person, if he denies in his actions the love that he professes with his words. Let everyone therefore make an effort to give proof by their actions that they love God, because the love of God will purify them from all sin. Do you want, then, to know to what a great extent alms lighten the weight of sins? Listen to the counsel the prophet Daniel offers to the rich sinner: "Now, O king," he said, "may my advice please you: redeem your evil actions with alms and your sins with acts of mercy to the poor." But perhaps you are thinking of keeping for yourself and your children what you do not want to give to the poor? I do not want you to worry yourself so dangerously, since "you do not know what tomorrow will bring." Our God is powerful enough to give to them and to you. Indeed, everything that you give to the poor as alms you have put to your account and to that of your children. Nothing can be lacking to those whom you have joined to Christ. The one who assures us that he receives through the poor knows how to repay. Give without worries. He is a trustworthy borrower, the one who promises the kingdom of heaven. The divine Scripture says, "Hide your alms in the bosom of the poor person, and he will pray to God for you." It is as though it said, "Sell your inheritance and acquire a surety, by which you can look with an unveiled face on the judge who is coming, certain of having obtained pardon." Then in the Gospel it says, "If you want to be perfect, sell what you have, give to the poor, and you will have treasure in heaven, and come, follow me."”

“He added "being found in human form" because the form of God, which is properly God himself, has never been seen by anyone.”

“"Therefore," he says, "God exalted him." But who was it that was exalted? Evidently the one who underwent the torture of the cross and death. It was not God himself, who is always on high throughout.”

“The "name that is above every name" is God. It is not given to God in order that he should become God. For God the Son was the Word in the beginning with the Father. But the man assumed by the Son takes on his mission. In this way the Son of God, who had always existed, remains still equally God when joined to the humanity that he received from the Virgin.”

“This means that after the mystery of the passion and the triumph of the ascension he who was wholly the Son of God with that which he had consented to be for our sakes, while remaining in the glory of God the Father (which means of course in the divinity of his own nature), should be adored by all the powers in heaven, on earth and below.”