Lecture 1 — The little children

^18:1^ At that hour the disciples came to Jesus, saying: who do you think is the greater in the kingdom of heaven? [n. 1486]

^18:2^ And Jesus, calling to him a little child, set him in the midst of them, [n. 1488]

^18:3^ and said: amen I say to you, unless you be converted, and become like little children, you will not enter into the kingdom of heaven. [n. 1488]

^18:4^ Whoever therefore will humble himself as this little child, he is greater in the kingdom of heaven. [n. 1488]

^18:5^ And he who will receive one such little child in my name, receives me. [n. 1490]

^18:6^ But he who will scandalize one of these little ones who believes in me, it would be better for him that a millstone of an ass were hung about his neck, and he were drowned in the depth of the sea. [n. 1492]

^18:7^ Woe to the world because of scandals. For it is necessary that scandals come, but nevertheless, woe to that man by whom the scandal comes. [n. 1496]

^18:8^ And if your hand, or your foot scandalize you, cut it off, and cast it from you. It is better for you to go into life maimed or lame, than having two hands or two feet, to be cast into everlasting fire. [n. 1500]

^18:9^ And if your eye scandalize you, pluck it out, and cast it from you. It is better for you, having one eye, to enter into life, than having two eyes to be cast into hell fire. [n. 1500]

^18:10^ See that you do not despise one of these little ones, for I say to you, that their angels in heaven always see the face of my Father who is in heaven. [n. 1501]

^18:11^ For the Son of man came to save that which was lost. [n. 1508]

1485. Above, the Lord revealed the future glory in his transfiguration; here he treats of the progress toward that glory.

And it is divided into two parts, for

first, he teaches how one should arrive at it;

second, certain ones who were inordinately asking for excellence in glory are reproached, which begins in chapter twenty.

Concerning the first,

first, he teaches how one is to arrive at that glory by the common way;

second, how one is to arrive by the way of perfection, which begins in chapter nineteen.

First, since one arrives at glory through humility, first he shows humility’s way;

second, he forbids one to cause scandal, at but he who will scandalize one of these little ones;

third, he teaches that what introduces scandal should be given up, at and if your hand, or your foot scandalize you, cut it off, and cast it from you.

Concerning the first,

the disciples’ questioning is set down;

second, Christ’s response.

1486. The occasion for the questioning is taken from what was said to Peter, that he should go to the sea, and having found a stater in a fish, he should pay for him and for Peter; hence he seemed to prefer him to the others. And since they were still weak, they suffered some movement of zeal and envy.

But see that when he took the three along onto the mountain, they were not moved as they are here, since he preferred only one. Hence they were asking, who do you think is the greater in the kingdom of heaven? while one does not arrive by being greater, but by the spirit of humility; in humility, let each esteem others better than themselves (Phil 2:3).

In this question there is this to be imitated, that they were not desirous of earthly things, but of heavenly things; while we look not at the things which are seen, but at the things which are not seen (2 Cor 4:18).

1487. But what is this? Ought not one to seek excellence in the kingdom of heaven?

It should be said that there are two ways of having eminence in the kingdom of heaven. Either in such a way that we consider ourselves suitable, and this is pride and against the Apostle, in humility, let each esteem others better than themselves (Phil 2:3). But to desire greater grace that glory may be greater for us is not evil: be zealous for the better gifts (1 Cor 12:31). Likewise, the apostles knew that there were different dwelling places in glory, just as star differs from star in brilliance (1 Cor 15:41); so they were asking because they believed that one is greater than another in heaven, against some heretics who have held the contrary.

1488. Next, Christ’s response is set down, and he sets down Christ’s deed and word; hence he says, and Jesus, calling to him a little child.

Who is this little child? It is explained in three ways. Chrysostom explains him as truly a child, since he was free from passions, that he might present an example of humility, as below: **allow the little children, and do not forbid thm to come to me **(Matt 19:14). And it is said that this child was Blessed Martial.

It is explained in another way, that Christ, considering himself a little child, stood himself in their midst, saying, unless you be converted, and become like little children, you will not enter into the kingdom of heaven. But I am in the midst of you, as he who serves (Luke 22:27).

In another way, that by the little child is understood the Holy Spirit, who makes little children, because he is the Spirit of humility; and I will put my Spirit in the midst of you (Ezek 36:27).

One should also note the Lord’s word. And first, he touches upon the necessity; second, the effectiveness.

1489. Amen I say to you, unless you be converted, i.e., be free from this vanity; turn to me (Zech 1:3), and become like little children, not in age, but in simplicity; brethren, do not become children in sense: but in malice be children (1 Cor 14:20).

There are many qualities of little children. They do not desire great things; not minding high things (Rom 12:10). They are free from concupiscence; above: whoever will look on a woman to lust after her, has already committed adultery with her in his heart (Matt 5:28). And children do not have this sort of concupiscence. Likewise, they do not remember enmities.

1490. Hence unless you . . . become like little children, i.e., imitators of the properties of children, you will not enter into the kingdom of heaven. No one but the humble will enter; glory will uphold the humble of spirit (Prov 29:23). Or, you will not enter into the kingdom of heaven, i.e., into the teaching of the Gospel, as below, **the kingdom of God will be taken from you, and will be given to a nation yielding the fruits **(Matt 21:43).

For the entry is through faith; hence unless you become, and if you do not believe like little children, you will not enter into the kingdom of heaven, because he who believes not will be condemned (Mark 16:16). Glory will uphold the humble of spirit (Prov 29:23).

And he who will receive one such little child, i.e., whoever is an imitator of childlike innocence, he is the greater, because to the degree that one is more humble, to that degree one is higher, for he who humbles himself, will be exalted (Luke 18:14).

1491. But there can be a question. For it seems that this is not true, since perfection lies in charity; therefore where there is greater charity, there is greater perfection.

One should say that humility is necessarily joined with charity. And you can see this if you consider who is humble. For as there are two things in pride, namely inordinate affection and an inordinate estimation of self, so it is in humility, the other way around. For the humble man does not care about his own excellence, and does not consider himself worthy. This necessarily follows on charity. Every man desires the excellence which he loves. Therefore, the more a man has of humility, the more he loves God; and the more he despises his own excellence, the more also he attributes less to himself. Thus the more a man has of charity, the more he has also of humility.

And he who will receive one such little child in my name, receives me.

1492. Because the little ones are so suitable, they should not be scandalized; hence, but he who will scandalize. And

first, he shows that the little ones should not be scandalized on account of the punishment;

second, on account of divine providence.

The second is at see that you do not despise one of these little ones.

First, he says that scandal is not to be inflicted on the little ones;

second, that it is not to be avoided carelessly, at and if your hand.

And first, he sets out the punishment in particular;

second, in general, at woe to the world because of scandals.

1493. One should see that punishment is twofold, namely the punishment of the damned, and the punishment of the senses. He touches upon both: and he who will receive one such little child, not for his own sake, but for my sake, receives me. There follows but he who will scandalize one of these little ones.

If he is such a man, it is agreed that he is greater. And how will the one who is greater be scandalized? For the perfect are not scandalized. Chrysostom says that to scandalize is the same as to cause injury, and this can be done to the perfect and the imperfect. Origen says that some have been made little children, while others are in progress. Those who have been made little children are those who have arrived at perfection, and these cannot be scandalized; those who are in progress, since they are imperfect, can be scandalized, as those who are newly converted. Jerome says that although they are not scandalized, nevertheless someone can scandalize them, because there is active scandal and passive scandal. The Lord seems to touch upon all the apostles, and he touches especially upon Judas, as below, you will all be scandalized (Matt 26:31).

1494. And what is this punishment? It would be better for him that the millstone of an ass were hung about his neck. And as Jerome says, the Lord speaks in the manner of the Palestinians, who did not turn millstones in water, but turned millstones with horses. Hence he speaks of a millstone which a horse or a mule could carry.

And he were drowned in the depth of the sea. And this was the punishment which was inflicted on someone who committed theft, for a stone of this sort was tied around his neck, and he was cast into the sea. This was also done to Blessed Clement, although he was not a thief. Hence he is worthy of eternal punishment. Hence it is better to undergo any temporal punishment in the present than to undergo an eternal punishment; it is a fearful thing to fall into the hands of the living God (Heb 10:31); and, but it is better for me to fall into your hands without doing it, than to sin in the sight of the Lord (Dan 13:23).

1495. In another way, it is interpreted mystically, and this is threefold. In one way, by the stone is understood the blindness of the gentiles, since the animals which are appointed to bear this stone are blinded: it is written that they plucked out the eyes of Samson and made him grind (Judg 16:21). Hence it was expedient for the Jews that they had never seen Christ and had been cast into the depth of the sea, i.e., into the depth of unbelief. Hence, for it had been better for them not to have known the way of justice, than after they have known it, to turn back from that holy commandment which was delivered to them (2 Pet 2:21).

In another way, by the ass’s millstone is understood the active life. And it happens that someone crosses over to the contemplative life, and while he is there, he scandalizes contemplation, because he does not understand himself; therefore it is expedient for him that the millstone of an ass were hung about his neck, and he were drowned in the depth of the sea, i.e., into the depth of temporal affairs.

Augustine speaks this way: it would be better, i.e., it is fitting, and it is a punishment fitting for him that the millstone, i.e., the desire for the world, because he who scandalizes is desirous, **were hung about his neck, i.e., in his affections, and he were drowned in the depth, namely of desires.

1496. Woe to the world because of scandals. The punishment in particular being set out, the punishment in general is set out. And he does three things:

first, he foretells it in general;

second, he adds the necessity;

third, he removes an excuse, because it is better for those who scandalize that an ass’s millstone be tied around their neck.

1497. Woe to the world because of scandals. The world means those who love the world, because to the degree that someone is attached to the world, to that degree he suffers more scandal; hence the Lord says, in the world you will have distress: but have confidence, I have overcome the world (John 16:33). Woe to the world, and to those who love the world.

1498. For it must needs be that scandals come. Some heretics have thought that there is an absolute necessity that sins happen, and that necessity is introduced by both the divine foreknowledge and the nature of the stars. But this is false, because it would be attributed to God, who is the author of nature.

Chrysostom says that it is necessary that it happen this way, as the necessity of divine providence is a conditioned necessity. Hence it is necessary that if he foresees that this man will sin, he will sin, but it does not follow that he sins out of necessity.

Origen says that the necessity presupposes the demon’s malice and men’s weakness. Hence, it is necessary that scandals come, because it is necessary that the devil deceive men and men obey him. And so this necessity comes about on the supposition of the devil’s malice and men’s weakness.

Others explain it this way: it is necessary, i.e., it is useful, because men are tested by scandals; for there must be also heresies: that they also, who are approved, may be made manifest among you (1 Cor 11:19).

Or according to Haymo, he speaks of the scandal of the cross; but we preach Christ crucified, unto the Jews indeed a stumblingblock, and unto the gentiles foolishness (1 Cor 1:23).

1499. But it is objected: if it is necessary, then they are free of sin, since it must happen this way.

I do not say that this is necessary with an absolute necessity, for nevertheless, woe to that man by whom the scandal comes. Hence although the demons incite him, nevertheless it is attributed to him for punishment; neither yield your members as instruments of iniquity unto sin (Rom 6:13). It is spoken especially of Judas, who handed him over.

You say, woe to that man by whom the scandal comes; hence scandal should not be inflicted on the little ones. And although it should not be inflicted, nevertheless they should not be careless in avoiding scandal; quite the contrary, one can avoid scandal through something useful for action, or knowledge, or support.

1500. Hence he sets this out under the likeness of the members of the body: and if your hand, or your foot scandalize you, cut it off, and cast it from you. Yet do not think that you should cut off the members of your body, but by the members are understood friends and neighbors. For man is necessary for man, for working, for support, for teaching. The one that corrects in action is the hand; the one that supports is the foot. Hence, I was an eye to the blind, and a foot to the lame (Job 29:15). Hence, if your hand, i.e., the one who directs your working, or your foot, i.e., the one who supports you, scandalize you, i.e., is an occasion of sin for you, cut it off, and cast it from you.

And he gives the cause: it is better for you, because it is better to suffer any temporal evil whatsoever than to merit eternal punishment.

Likewise, someone is necessary to you for teaching; hence he is an eye for you. Hence if your eye scandalize you, pluck it out. And he gives the cause: it is better for you, having one eye, to enter into life.

Or it can be referred to the whole Church, because the eyes are the prelates, the hands the deacons, the feet the simple men. Hence one should rather depose a prelate, or cut off a deacon, than permit the Church to be scandalized.

Or by the eye is understood contemplation, by the hand work, by the foot progress; hence if you see that this contemplation, or work, or progress is an occasion of sin for you, cut it off, and cast it from you.

1501. See that you do not despise one of these little ones. Above, he had taught the apostles to avoid scandal on account of the punishment; now here he teaches them to avoid it out of consideration of divine providence.

And concerning this he does two things:

first, he sets it out;

second, he gives the reason, at for I say to you that their angels in heaven always see the face of my Father who is in heaven.

1502. Thus he said that he who will scandalize one of these little ones who believe in me, it would be better for him that the millstone of an ass were hung about his neck . . . See that you do not despise one of these little ones, for littleness quickly leads one to contempt. For behold I have made thee a little one among the nations, despicable among men (Jer 49:15).

But it is asked, which little ones does he speak of here? One should say, he speaks of the little ones who are little in the consideration of men, but great with God: these are God’s friends. He who despises you, despises me (Luke 10:16).

But it is objected against this that such ones are not scandalized, nor are they lost, and yet it says below, that the Son of man came to save that which was lost.

One should say, as Origen solves it, that by little ones are understood the humble, who are perfect; and such men are not scandalized, and yet once in a while they fall. Or although not all are scandalized, yet some one is scandalized. According to Jerome, it is understood of those who are little in Christ, as of those newly converted to Christ. And then it connects with what came before.

1503. Thus it was said that the part which scandalizes should be cut off, and then the very little, and the infirm, and sinners, although they should not be scandalized, yet they should not be despised. For I say to you, that their angels in heaven always see the face of my Father who is in heaven. Here a reason is given based on divine providence:

first, as regards the ministry of the angels;

second, as regards Christ’s ministry, at for the Son of man came to save that which was lost.

1504. Thus it was said, do not despise them, because those for whom the Lord has such care are not to be despised. For I say to you, that their angels. Why their? Because they are assigned to their protection. For, as Jerome says, there is an angel assigned to each man for his protection; for he has given his angels charge over you; to keep you in all your ways (Ps 90:11); are they not all ministering spirits, sent to minister for them, who will receive the inheritance of salvation? (Heb 1:14). These angels have the role of bringing and announcing divine things to us. Likewise, they carry our prayers to God and present them; and the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel (Rev 8:4). Hence if the Lord provides for them so generously that he wills them to be served by angels, they are not to be despised; it is said of the widow that her tears ascend from the cheek even to heaven (Sir 35:18). Or their angels, because they are their fellow-citizens, since there is one society of angels and of men. Hence they are fellow-citizens of the heavenly city. Hence their dignity is so great, for their angels in heaven always see the face of my Father who is in heaven.

1505. And here four things can be pointed out. Continuity of vision, since they always see. Someone could say that since they are sometimes sent into service, they do not always see God’s face, and for this reason he says, always.

Likewise, their sublimity of vision is recorded. We see something of the highest things, but in a certain obscurity, and through creatures, as is said, for the invisible things of him, from the creation of the world, are clearly seen (Rom 1:20). But the angels see in a certain loftiness; hence he says, in heaven.

Likewise, clear vision is noted. For we see now through a glass in a dark manner; but then face to face (1 Cor 13:12). It should not be said that he has a bodily face, but it says face, i.e., the open vision of him. For when someone is seen in a mirror, he is not seen with open vision; but when he is seen in the face, then he is seen openly. Thus God is seen in a mirror when he is seen through creatures; but when in himself, and through himself, then vision will be face to face.

Chrysostom says that a certain excelling pleasure is noted, for these are perfect men: if angels are their ministers, it is indicated that a certain greater pleasure is theirs than is the angels’. Hence they see him taking a position for himself. Hence not only is the vision a gift, but also comprehension; I follow after, if I may by any means apprehend (Phil 3:12).

1506. But why does he say, of my Father who is in heaven? To exclude the error of those who set down angels to mean demons. Hence they said that angels are in heaven and demons in the middle, so they are mediators, and our ministers. So to exclude this, he says they always see the face of my Father who is in heaven.

Likewise, another reason is to arouse our desires, for if they see, we also shall see, for we should hope for this.

1507. But lest it seem to be a little thing that angels are assigned to the protection of men, he also proves this through the ministry of the Christ. And

first, he proves this;

second, he applies a likeness.

1508. He says then that the very little should not be despised, for the Son of man came to save that which was lost. Christ Jesus came into this world to save sinners (1 Tim 1:15). Above, for he will save his people from their sins (Matt 1:21).