Thomas Aquinas
THE CATENA AUREA
GOSPEL OF SAINT LUKETranslated by John Henry Newman
except Prooemium and bracketed portions by Joseph Kenny, O.P.
CONTENTS
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Prooemium Prologue Glossa: Inter cetera incarnationis Christi mysteria, quae Isaias propheta diligenter et aperte praenuntiat, dicit induam caelos tenebris etc., ex quibus verbis accipere possumus Evangelii secundum Lucam materiam, modum scribendi, finem et conditionem scriptoris. Gloss: Among the mysteries of the incarnation of Christ, which Isaiah diligently and openly foretold, he says: "I will clothe the heavens" etc. From these words we can gather, for the Gospel according to Luke, the matter, the manner of writing, the purpose and the condition of the writer. Augustinus de Cons. Evang: Lucas enim circa sacerdotalem domini stirpem atque personam magis occupatus videtur, unde per vitulum significatus est, propter maximam victimam sacerdotis. Augustine, On the consistency of the Gospel: For Luke seems preoccupied with the royal lineage and person of the Lord. Therefore he is typified by the bull, because it is the chief victim of the priest. Ambrosius in Luc: Vitulus enim sacerdotalis est victima, unde bene congruit vitulo hic Evangelii liber, qui a sacerdotibus inchoavit et consummavit in vitulo, qui omnium peccata suscipiens pro totius mundi vita est immolatus; et ipsam vituli immolationem Lucas stylo quodam pleniore diffudit. Ambrose, on Luke: For the priestly boois is the victim; therefore this Gospel book fits the bull well, because it starts from priests and vinishes in the book who took the sins of all and was sacrificed for the life of the world. And Luke gave a fuller treatment to the immolation of the bull. Glossa: Quia igitur passionem Christi principaliter exponere Lucas intendit, huius Evangelii materia significari potest in eo quod dicitur induam caelos tenebris, et saccum ponam operimentum eorum; nam ad litteram in passione Christi tenebrae factae sunt, et in discipulis fides obscurata est. Gloss: Because Luke principally intended to treat of the passion of Christ, the matter of this Gospel can be represented by the statement: "I will clothe the heavens with darkness, and place a sack as their covering," for in the passion of Christ darkness literally took pllace, and the faith of the disciples was darkened. Hieronymus super Isaiam: Et Christus despectus erat et ignobilis quando pendebat in cruce; et absconditus est vultus eius atque despectus, ut humano corpore divina potentia celaretur. Jerome, on Isaiah: Christ was despised and without honor when he hung on the cross. His face was hidden and despised, so that the divine power would be hidden by a human body. Hieronymus de viris illustribus Sermo autem Lucae tam in Evangelio quam in actibus apostolorum comptior est et saeculari redolet eloquentia. Unde subditur dominus dedit mihi linguam eruditam. Jerome, on illustrious men: Luke's narration, both in the Gospel and in the Acts of the Apostles, is refined and full of secular eloquence. Therefore Isaiah adds: "The Lord gave me an eloquent tongue." Ambrosius in Luc: Nam licet Scriptura divina mundanae evacuet sapientiae disciplinam, quod maiore fucata verborum ambitu quam rerum ratione subnixa sit; tamen si quis in Scripturis divinis etiam illa quae imitanda illi putant, quaerat, inveniet. Sanctus enim Lucas velut quemdam historicum ordinem tenuit, et plura nobis gestorum domini miracula revelavit; ita tamen ut omnes sapientiae virtutes Evangelii ipsius complecteretur historia. Quid enim praecellentius ad sapientiam naturalem, quam quod spiritum sanctum creatorem etiam dominicae incarnationis extitisse reseravit? Docet moralia in eodem libro, quemadmodum scilicet amare inimicum debeam; docet etiam rationalia, cum lego quoniam qui fidelis est in minimo, et in magno fidelis est. Ambrose, on Luke: Although Scripture defeats human wisdom, which relies more on a rich vocabulary than on reality, nevertheless, if anyone looks in divine Scripture for what they think should be imitated, he will find it. For St. Luke held to an historical order, and made known to us very many miracles worked by the Lord. At the same time the historical narration of this Gospel embraces all the powers of wisdom. For what could surpass natural wisdom more than that he brought into play the Holy Creator Spirit also for the Lord's incarnation. He teaches morals in the same book, such as that I must love my enemy. He also teaches reasonable things, as when I read that he who is faithful in little things, will be faithful in great things. Eusebius in Eccles. Hist Is ergo genere quidem Antiochenus, arte medicus, secundum hanc medicinam quam ex apostolorum vel societate vel traditione susceperat, duos nobis medicinales libros, quibus non corpora sed animae curentur explicuit. Unde sequitur ut sciam sustentare eum qui lapsus est verbo. Eusebius, Ecclesiastical History: From Antiochene stock, he was a medical practitioner, according to the medicine that he learned from the company of the apostles or from tradtion. He left us two medical books, where he explained how not bodies, but souls are cured. Therefore, Isaiah continues: "so that I can sustain the fallen by my word." Hieronymus super Isaiam: Dicit enim se a domino accepisse sermonem, quomodo lapsum errantemque populum sustentet, et revocet ad salutem. Jerome, on Isaiah: He says that he received from the Lord his account on how to raise up a falling and erring people, and call them back to salvation. Graecus expositor: Cum autem Lucas bonae indolis esset et capacitatis strenuae, Graecorum scientiam consecutus est. Grammaticam siquidem atque poesim adeptus perfecte, rethoricam autem et persuadendi leporem assecutus ad plenum, neque philosophiae muneribus caruit; denique et medicinam acquirit, et quoniam naturae velocitate satis de humana gustaverat sapientia, ad altiorem convolat. Accelerat igitur ad Iudaeam, et visibiliter et verbo tenus Christum adit. Cumque veritatem cognosceret, verus efficitur Christi discipulus, plurimum magistro commoratus. A Greek expositor: Since Luke was well endowed and could work hard, he acquired Greek learning. He fully mastered grammar, poetry, rhetoric and the ability to persuade, nor did he lack philosophical talent. Lastly, he acquired medical science, and since by natural precosity he tasted his full of human wisdom, he flew to a higher level. So he hurred to Judaea, and went to Christ, seeing him and hearing him. Since he knew the truth, he became a true disciple of Christ, staying with his Master for a long time. Glossa: Unde subditur erigit mane, quasi a iuventute ad saecularem sapientiam; mane erigit mihi aurem ad divina, ut audiam quasi magistrum, scilicet ipsum Christum. Gloss: There follows: "He awakens me in the morning," that is, from his youth with secular wisdom. He awakens me to divine things, so that I may hear him as a Master, that is, Christ himself. Eusebius in Eccles. Hist: Tradunt autem quod Evangelium suum ex Pauli ore conscripserit, sicut et Marcus quae ex Petri ore fuerant praedicata conscripsit. Eusebius, Ecclesiastical History: The tradition is that he wrote his Gospel from the mouth of Paul, as Mark wrote what Peter preached. Chrysostomus super Matthaeum: Uterque autem eorum magistrum imitatus est; hic quidem Paulum super flumina fluentem, ille autem Petrum breviloquio studentem. Chrysostom, on Matthew: Each of them imitated their master, Luke imitating Paul flowing on the rivers, Mark imitating Peter who kept to brief speech. Augustinus de Cons. Evang: Eo autem tempore scripserunt quo non solum ab Ecclesia Christi, verum etiam ab ipsis adhuc in carne manentibus apostolis probari meruerunt. Augustine, on the consistency of the Gospels: At that time they wrote, they received the approbation no only of the Church of Christ, but also of the apostles who were still living. Et haec prooemialiter dicta sufficiant. And this suffices as an introduction.
Caput 1 CHAPTER I Lectio 1
Eusebius Eccles. Hist: Lucas in initio Evangelii sui, causam cur scripserit indicavit, videlicet quoniam multi alii temere praesumpserant enarrare res quae sibi magis erant ad liquidum compertae: et hoc est quod dicit quoniam quidem multi conati sunt ordinare narrationem rerum. EUSEBIUS; St. Luke at the commencement of his Gospel has told us the reason of his writing, which was, that many others had rashly taken upon themselves to give accounts of those things of which he had a more certain knowledge. And this is his meaning when he says, Forasmuch as many have taken in hand to set forth in order a declaration of things. Ambrosius in prooem. in Lucam: Nam sicut multi in Iudaeorum populo divino infusi spiritu prophetaverunt, alii autem pseudoprophetae erant potius quam prophetae; sic et nunc in novo testamento multi Evangelia scribere conati sunt, quae boni nummularii non probarunt: et aliud quidem fertur Evangelium quod duodecim scripsisse dicuntur: ausus est etiam Basilides Evangelium scribere: fertur aliud secundum Thomam, et aliud secundum Matthiam. AMBROSE; For as many among the Jewish people prophesied by inspiration of the Spirit of God, but others were false prophets rather than prophets, so now also travel many attempted to write Gospels which the good moneychanger refuses to pass. One gospel is mentioned which the twelve Apostles are said to have written; another Basilides presumed to write; and another is said to have been by Matthias. Beda: Multos ergo eos non tam numerositate quam haereseos multifariae diversitate connumerat, qui non spiritus sancti munere donati, sed vacuo labore conati, magis ordinaverunt narrationem, quam historiae texuerunt veritatem. BEDE; The many who are mentioned, he reckons not so much by their number, as by the variety of their manifold heresies; men who were not endued with the gift of the Holy Spirit, but engaging in a vain work, have rather set forth in order a relation of events, than woven a true history Ambrosius: Qui enim conatus est ordinare, suo labore conatus est, nec implevit suo conatu: sine conatu sunt enim donationes et gratia Dei, quae ubi se infuderit, rigare consuevit, ut non egeat, sed redundet scriptoris ingenium: et ideo bene dicit rerum quae in nobis completae sunt, vel quae in nobis redundant: quod enim redundat, nulli deficit, et de completo nemo dubitat, cum fidem effectus astruat, exitus prodat. AMBROSE; Now they who have attempted to set forth these things in order have labored by themselves, and have not succeeded in what they attempted. For without the assistance of man come the gifts and the grace of God, which, when it is infused, is wont so to flow, that the genius of the writer is not exhausted, but ever abounding. He well says therefore, Of things which have been fully accomplished among us, or which abound among us. For that which abounds is lacking to none, and no one doubts about that which is fulfilled, since the accomplishment builds up our faith, and the end manifests it. Origenes in Lucam: Dicit autem rerum, quia non secundum phantasiam, iuxta haereticos, exercuit Iesus carnalem ipsius adventum; sed cum veritas esset, revera negotium prosecutus est. Affectum autem suum indicat ex hoc quod ait quae in nobis completae sunt; idest, quae in nobis manifestissimae sunt ostensae: id enim quod Graece legitur peplirophorimenon uno verbo Latinus sermo non explicat: certa enim fide et ratione cognoverat, neque in aliquo fluctuabat.
TITUS BOSTRENSIS; He says, of things, because not by shadows, as the heretics say, did Jesus accomplish His advent in the flesh, but being as He was the Truth, so in very truth He performed His work. ORIGEN; The effect upon his own mind, St. Luke explains by the expression, of the things which have been fully accomplished among us, i.e. have had their full manifestation among us, (as the Greek word signifies, which the Latin cannot not express in one word,) for he had been convinced of them by sure faith and reason, and wavered not in
Chrysostomus: Evangelista autem non solum testimonio contentus est proprio, sed ad apostolos totum refert, inde robur venatur sermoni; et ideo subdit sicut tradiderunt nobis qui ab initio ipsi viderunt. any thing. CHRYSOSTOM; The Evangelist was so far from being content with his single testimony, that he refers the whole to the Apostles, seeking from them a confirmation of his words; and therefore he adds, as they handed them down to us, who were themselves from the beginning eyewitnesses. Eusebius Eccles. Hist: Certus est quod veritatem, vel Paulo exponente, vel aliis apostolis qui ab initio ipsi viderant, vel sibi tradiderant, consecutus sit. EUSEBIUS; Luke is a sure witness, because he obtained his knowledge of the truth either from St. Paul’s instructions, or the instructions and traditions of the other Apostles, who were themselves eyewitnesses from the beginning. Chrysostomus: Dicit autem viderunt, quia hoc maxime robur nanciscitur credulitatis, quod addiscitur ab his qui praesentialiter viderunt. CHRYS. He says, were eyewitnesses, because this is our chief ground for believing in a thing, that we derive it from those who were actually eyewitnesses. Origenes: Palam est autem quod cuiusdam doctrinae finis est in ipsa doctrina, sicut geometriae; alterius vero doctrinae finis in opere computatur, sicut medicinae; et ita est in sermone Dei. Et ideo postquam significaverat scientiam ex hoc quod dixerat ipsi viderunt, demonstrat opera ex hoc quod sequitur: et ministri fuerunt sermonis vel verbi. ORIGEN; It is plain that of one kind of knowledge, the end is in the knowledge itself, as in geometry; but of another kind, the end is counted to be in the work, as in medicine; and so it is in the word of God, and therefore having signified the knowledge by the words were themselves eyewitnesses, he points out the work by what follows, and were ministers of the word. Ambrosius: Nam congruit ista locutio, ut maius mysterium verbi quam auditum esse credamus; sed quia non prolativum verbum, sed substantiale significatur, non vulgare verbum, sed caeleste intelligamus, cui apostoli ministrarunt. AMBROSE; This expression is used, not that we should suppose the ministry of the word to consist rather in seeing than hearing, but that, because by the word was meant not a word that can be spoken by the mouth, but one of real existence, we may understand that to have been not a common, but a Heavenly Word, to which the Apostles ministered. Cyrillus: Quod autem dicit, huius verbi visores fuisse apostolos, concordat cum Ioanne, qui dicit: verbum caro factum est, et habitavit in nobis, et vidimus gloriam eius. Verbum namque, mediante carne, visibile factum est. CYRIL; In what he says of the Apostles having been eyewitnesses of the word, he agrees with John, who says, The Word was made flesh, and dwelt among us, and we saw His glory. For the Word by means of the flesh was made visible. Ambrosius: Non solum autem secundum corpus viderunt dominum, sed etiam secundum verbum. Viderunt enim verbum, qui cum Moyse et Elia viderunt gloriam verbi; alii non viderunt, qui corpus tantummodo videre potuerunt. AMBROSE; Now not only did they see the Lord in the body, but also in the Word. For they saw the Word, who with Moses and Elias saw the glory of the Word. Others did not see it, who could only see the body. Origenes: Et in Exodo quidem scriptum est: populus videbat vocem domini; vox autem auditur potius quam videtur. Sed propterea ita scriptum est ut ostenderetur nobis aliis videri oculis vocem domini, quibus illi aspiciunt qui merentur. Porro in Evangelio non vox cernitur, sed sermo qui voce praestantior est. ORIGEN; It is written in Exodus, The people saw the voice of the Lord. Now a voice is rather heard than seen. But it was so written, to show us that men see the voice of the Lord with other eyes, which they only have who are worthy of them. Again in the Gospel, it is not the voice that is perceived, but the Word, which is more excellent than the voice. Theophylactus: Ex hoc enim manifeste innuitur quod Lucas non fuit discipulus ab initio, sed processu temporis; alii autem fuerunt discipuli ab initio, ut Petrus et filii Zebedaei. THEOPHYLACT; By these words it is plainly implied, that Luke was not a disciple from the beginning but became one in course of time; others were disciples from the beginning, as Peter, and the sons of Zebedee. Beda in Lucam: Et tamen Matthaeus quoque et Ioannes in multis quae scriberent, ab his qui infantiam, pueritiam, genealogiamque eius scire et gestis interesse potuerant, audire opus habebant. BEDE; Nevertheless both Matthew and John were obliged in many things that they wrote to consult those who had had means of knowing the infancy, childhood, and genealogy of our Lord, and of seeing the things which he did. Origenes: Deinde facultatem scribendi replicat: quoniam ea quae scripsit, non rumore cognoverit, sed ab initio fuerit ipse consecutus: unde sequitur visum est et mihi, assecuto a principio omnia diligenter, ex ordine tibi scribere, optime Theophile. ORIGEN; St. Luke hereby explains to us the source of his writing; seeing that what things he wrote, he gained not from report, but had himself traced them up from the beginning. Hence it follows, It seemed good to me also, having carefully investigated every thing from the very first, to write to you in order, most excellent Theophilus. Ambrosius: Cum dicit visum est et mihi, non negat Deo visum: a Deo enim praeparatur voluntas hominum. Prolixiorem autem hunc Evangelii librum quam ceteros esse nemo dubitaverit; et ideo non ea quae falsa sunt, sed quae vera, sibi vindicat: et ideo dicit assecuto quidem omnia visum est scribere: non omnia, sed ex omnibus: quia quae fecit Iesus si scribantur omnia, nec ipsum mundum capere arbitror. Consulto autem quae ab aliis sunt scripta praeteriit, ut propriis quibusdam singuli Evangeliorum libri mysteriorum gestorumque miraculis eminerent. AMBROSE; When he says, It seemed good to me, he does not deny that it seemed good to God for it is God who predisposes the wills of men. Now no one has doubted that this book of the Gospel is more full of details than the others; by these words then he claims to himself, not any thing that is false, but the truth; and therefore he says, “It seemed good to me, having investigated every thing, to write.” Not to write every thing, but from a review of every thing; “for if all the things which Jesus did were written, I do not think the world itself could contain them.” But purposely has Luke passed by things that were written by others, in order that each book of the Gospel might be distinguished by certain mysteries and miracles peculiar to itself. Theophylactus: Scribit autem ad Theophilum virum inclytum, fortassis et principem, quia quod dicit cratiste, idest optime, sive strenue, non dicebatur nisi principibus et praesidibus; sicut et Paulus Festo praesidi dixit: cratiste (hoc est optime vel strenue) Feste. THEOPHYLACT; He writes to Theophilus, a man probably of some distinction, and a governor; for the form, Most excellent, was not used except to rulers and governors. As for example, Paul says to Festus, Most excellent Festus. Beda: Theophilus autem interpretatur amans Deum vel amatus a Deo. Quisquis ergo amat Deum, sive a Deo se desiderat amari, ad se scriptum putet Evangelium, et ut sibi datum munus, sibique commendatum pignus conservet. Non autem novorum quorumlibet eidem Theophilo et velut ignotorum ratio pandenda; sed eorum de quibus eruditus est, verborum promittitur veritas exprimenda, cum subditur ut cognoscas eorum verborum de quibus eruditus es, veritatem; scilicet, ut quo quid ordine a domino gestum dictumve sit, agnoscere queas. BEDE; Theophilus means, “loving God,” or “being loved by God.” Whoever then loses God, or desires to be loved by Him, let him think this Gospel to have been written to him, and preserve it as a gift presented to him, a pledge entrusted to his care. The promise was not to explain the meaning of certain new and strange things to Theophilus, but to set forth the truth of those words in which he had been instructed; as it is added, That you might know the truth of those words in which you have been instructed; that is, “that you might be able to know in what order each thing was said or done by the Lord.” Chrysostomus: Vel aliter. Ut certitudinem habeas, et securus existas, quae auditu perceperas, prospiciens in Scriptura. CHRYSOSTOM; Or it may be, “That you might feel certain and satisfied as to the truth of those things which you have heard, now that you behold the same in writing.” Theophylactus in Lucam: Plerumque enim cum sine scripto aliquid dicitur, calumniantur illud quasi falsum; cum vero quis quae dicit scripserit, tunc magis credimus: quia nisi putaret vera, non scriberet. THEOPHYLACT; For frequently, when a thing is asserted by any one, and not expressed in writing, we suspect it of falsehood; but when a man has written what he asserts, we are the more inclined to believe it, as if, unless he thought it to be true, he would not commit it to writing. Chrysostomus: Vel aliter. Totum Evangelistae prooemium duo continet: conditionem eorum qui ante eum Evangelium scripserant, puta Matthaei et Marci; et rursum cur et ipse scribere proposuit. Cum vero dixisset conati sunt, vocabulum protulit potens applicari et ad praesumptuose aggredientes materiam, et ad honeste pertractantes illam. Duabus enim additionibus dubiam sententiam certificat. Primo quidem quia dixit quae in nobis completae sunt rerum; secundo quia dixit sicut tradiderunt nobis qui ab initio ipsi viderunt. Simul autem hoc quod dico tradiderunt indicare mihi videtur quod et ipsi moneantur propagare; velut enim illi tradiderunt, ipsos quoque oportebit accipientes seriatim ad invicem promulgare. Nondum autem commendantibus Scripturae quae tradita fuerint, contingebat inconvenientia plurima provenire diuturnitate temporis, unde merito quae de primis visoribus verbi et ministris verbi acceperant, in scriptis universo mundo traditionem praestiterunt, et calumnias propellentes, et oblivionem destruentes, et ex ipsa traditione integritatem accomodantes. GREEK EX. The whole preface of in this Evangelist contains two things; first, the condition of those who wrote Gospels before him, (Matthew and Mark for example;) secondly, the reason why he also himself proposed to write one. Having said, “attempted,” a word which may be applied both to those who presumptuously engage upon a subject, and those who reverently handle it, he determines the doubtful expression by two additions; first, by the words, Of things which have been fully accomplished among us; and secondly, As they handed them down to us, who were eyewitnesses from the beginning. The word handed down seems to show, that the eye-witnesses themselves had a commission to transmit the truth. For as they handed it down, so it became others also receiving it in due order, in their turn to publish it. But from the not depositing in writing what had been delivered, several difficulties through lapse of time sprang up. Rightly then did those who had received the tradition from the first eye-witnesses of the Word, establish it in writing for the whole world; thereby repelling falsehood, destroying forgetfulness, and making up from tradition itself a perfect whole.
Lectio 2
Chrysostomus: Evangelicae narrationis exordium a Zacharia sumit et nativitate Ioannis, mirum ante mirum edisserens, minus ante maius, nam quoniam virgo paritura erat, praeparavit gratia ut vetus prius conciperet. Declarat autem tempus, cum dicit fuit in diebus Herodis; et adicit dignitatem, cum subdit regis Iudaeae. Alius autem Herodes fuit qui Ioannem occidit; sed ille tetrarcha fuit, hic autem rex. CHRYSOSTOM; St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvelous event before another, the less before the greater. For since a virgin was about to become a mother, it had been fore-ordained by grace that the old should previously conceive. He fixes the time, when he says, In the days of Herod, and in the following words adds his rank, king of Judea. There was another Herod, who killed John; he was tetrarch, whereas this one was king. Euthymius: Rex, inquam, ille qui infantes occidit, pater illius Herodis, qui praecursorem interemit. [ Euthymius: A king, that is, who killed the infants, the father of the Herod who killed the Precursor.] Beda in Lucam: Tempus autem Herodis alienigenae regis dominico attestatur adventui; praedictum namque fuerat quia non deficiet princeps de Iuda, neque dux de femore eius, donec veniat qui mittendus est. Ex quo enim patres ex Aegypto exierunt, suae gentis iudicibus usque ad Samuelem prophetam, ac deinde regibus usque ad transmigrationem Babyloniae regebantur. Post reditum vero Babyloniae pontifices rerum summam gerebant usque ad Hircanum regem simul et pontificem, quo ab Herode interempto, Iudaeae regnum ipsi Herodi alienigenae iussu Augusti Caesaris traditur gubernandum; cuius trigesimo primo anno, iuxta prophetiam supradictam, qui mittendus erat advenit. BEDE; Now the time of Herod, i. c. of a foreign king, bears witness to our Lord’s coming, for it had been foretold, The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come. For from the time that our fathers came out of Egypt, they were governed by judges of their own nation, until the Prophet Samuel; and then by kings, until the carrying away to Babylon. But after the return from Babylon, the chief power was in the hands of priests, until the time of Hyrcanus, who was both king and high priest. He was slain by Herod, after which the government of the kingdom was delivered over by the command of Augustus Caesar to this same Herod, a foreigner, in whose thirty-first year, according to the prophecy we have mentioned, Shiloh came. Ambrosius: Docet autem nos divina Scriptura, non solum mores in his qui praedicabiles sunt, sed etiam parentes oportere laudari: ut veluti transmissa immaculatae puritatis hereditas, in his quos volumus laudare, praecellat. Non solum igitur a parentibus, sed etiam a maioribus sancti Ioannis nobilitas propagatur, non saeculari potestate sublimis, sed religionis successione venerabilis. Plena est igitur laudatio, quae genus, mores, officium, factum, iudicium comprehendit. Officium in sacerdotio: unde dicit sacerdos quidam nomine Zacharias. AMBROSE; Divine Scripture teaches us with respect to those whom we commemorate, that not only the characters of the men themselves, but of their parents also, ought to be praised, that they might be distinguished by an inheritance, as it were, handed down to them of unspotted purity. Now not only from his parents, but also from his ancestors, St. John derives his illustrious descent, a descent not exalted by secular power, but venerable from its sanctity. Complete then is that praise which comprehends birth, character, office, actions, and judgments. The office was that of the Priesthood, as it is said, A certain Priest of the name of Zacharias. Beda: De sacerdotali enim prosapia Ioannes ortus est, ut eo potentius imitationem sacerdotii praeconizaret, quo ipsum ad sacerdotale genus pertinere claresceret. BEDE; For John was allotted a Priestly tribe, that he might with the more authority herald forth a change of priesthood. Ambrosius: Genus autem comprehendit in maioribus: unde sequitur de vice Abia, idest nobilis inter familias. AMBROSE; His birth is implied in the mention made of his ancestors. Of the course of Abia, i.e. of high rank among the noblest families. Beda: Erant enim principes sanctuarii, idest summi sacerdotes, tam de filiis Eleazar quam de filiis Ithamar, quorum vices, secundum ministeria sua, ut ingrederentur domum Dei, vigintiquatuor sortibus David distinxit; in quibus familiae Abia, de qua Zacharias ortus est, sors contingit octava. Non autem frustra primus novi testamenti praeco in octavae sortis iure nascitur: quia sicut septenario saepe numero propter sabbatum vetus testamentum, sic novum aliquoties per octonarium propter sacramentum dominicae vel nostrae resurrectionis exprimitur. BEDE; There were Princes of the Sanctuary or High Priests, both of the sons of Eleazar and the sons of Thamar, whose courses according to their respective services when they entered into the House of God David divided into twenty-four lots, of which the family of Abia (from which Zacharias was descended) obtained the eighth lot. But it was not without meaning that the first preacher of the new covenant was born with the rights of the eighth lot; because as the old Covenant is often expressed by the seventh number on account of the Sabbath, so frequently is the new Covenant by the eighth, because of the sacrament of our Lord’s or our resurrection. Theophylactus: Volens etiam ostendere quod ab utroque parente legaliter ex sacerdotali genere erat, subdit et uxor illius de filiabus Aaron, et nomen eius Elisabeth. Non enim permittebatur de alia tribu uxorem accipere, sed de sua. Elisabeth interpretatur Dei requies. Zacharias vero memoria domini. THEOPHYLACT; Wishing to show also that John was legally of Priestly descent, Luke adds, And his wife was of the daughters of Aaron, and her name was Elisabeth, for it was not permitted to the Jews to take a wife from any other tribe but their own. Elisabeth by interpretation signifies “rest,” Zacharias “the remembrance of the land.” Beda: Iustis enim parentibus Ioannes est genitus, ut eo confidentius iustitiae praecepta populis daret, quo haec ipsa non quasi novitia didicisset, sed velut hereditario iure a progenitoribus accepta servaret. Unde sequitur erant autem ambo iusti ante Deum. BEDE; John was born of just parents, that so he might the more boldly give precepts of justice to the people, which he had not learnt as novelties, but had received by right of inheritance from his ancestors. Hence it follows, And they were both just before God. Ambrosius in Lucam: Et sic mores in aequitate comprehendit. Bene autem dicit ante Deum. Fieri enim potest ut aliquis affectata bonitate populari iustus videatur mihi, iustus autem ante Deum non sit, si iustitia non ex mentis simplicitate formetur, sed adulatione simuletur. Perfecta igitur laus est ante Deum iustum esse: solus enim perfectior est qui ab eo probatur qui non potest falli. Factum autem comprehendit in mandato, in iustificatione iudicium. Unde sequitur incedentes in omnibus mandatis et iustificationibus domini. Cum enim mandatis caelestibus obedimus, in mandatis domini incedimus; cum congrue iudicamus, tenere domini iustificationes videmur. Providere autem oportet bona non solum coram Deo, sed etiam coram hominibus. Unde sequitur sine querela. Nulla enim querela est ubi et mentis bonitas concordat et facti, et plerumque iustitia durior hominum querelam excitat. AMBROSE; Here their whole character is comprehended in their justice, but it is well said before God, for a man by affecting a popular good-will might seem just to me, but not be just before God, if that justice instead of springing from simpleness of heart, was a mere presence carried on by flattery. Perfect then is the praise, “that a man is just before God;” for he only is perfect who is approved by Him who cannot be deceived. St. Luke comprehends the action in the commandment, the doing justice in the justification. Hence it follows, walking in all the commandments and justifications of the Lord. For when we obey the command of heaven we walk in the commandments of the Lord, when we observe justice we seem to possess the justification of the Lord. But to be “blameless” we must “provide things honest”, not only before God, but also before men; there is no blame when both motive and action are alike good, but a too austere righteousness often provokes censure. Origenes in Lucam: Potest etiam aliquid iustum iniuste fieri, ut si iactantiae causa quis pauperi elargiatur; quod non est sine querela. Sequitur et non erat illis filius, eo quod esset sterilis Elisabeth, et ambo processissent in diebus suis. A righteous act may also be done unrighteously, as when a man out of ostentation gives largely to the poor, which is not without just cause of blame. It follows, And they had no son, because Elizabeth was barren. Chrysostomus: Non solum autem Elisabeth erat sterilis, sed et patriarcharum coniuges, Sara, Rebecca, Rachel; quod dedecus erat antiquis: nec enim possumus dicere quod peccati effectus esset sterilitas, quia cuncti iusti, cuncti virtuosi. Haec autem fuit sterilitatis causa, ut cum videris virginem parientem dominum, non sis incredulus, exercitans mentem tuam in alvo sterilium. CHRYSOSTOM; Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for our benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren. Theophylactus: Et ut etiam tu addisceres quod lex Dei multiplicationem filiorum non appetit corporalem, sed magis spiritualem. Processerant autem ambo, non secundum corpus, sed secundum spiritum, ascensiones in corde ponentes, et vitam suam ut diem et non ut noctem habentes, quasi in die honeste ambulantes. THEOPHYLACT; And that you might learn that the law of God seeks not a bodily increase of sons but a spiritual, both were far advanced, not only in the body but in the Spirit, “making ascents in their heart,” having their life as the day not as the night, and walking honestly as in the day.
Lectio 3
Beda: Per Moysen dominus unum constituit summum sacerdotem, cui mortuo unum succedere iussit; et hoc usque ad David tempora servatum est, a quo plures fieri domino agente decretum est: unde nunc Zacharias in ordine vicis suae sacerdotio functus esse asseritur cum dicitur factum est autem cum sacerdotio fungeretur Zacharias in ordine vicis suae ante Deum, secundum consuetudinem sacerdotalem, sorte exiit ut incensum poneret ingressus in templum domini. BEDE; The Lord appointed by the hand of Moses one High Priest, at whose death another was to succeed in due order. This was observed until the time of David, who by the command of the Lord increased the number of the Priests; and so at this time Zacharias is said to have been performing his Priest’s office in the order of his course, as it follows: But it came to pass, when Zacharias was performing the Priest’s office in the order of his course before God, according to the custom of the Priesthood, his lot was, &c. Ambrosius: Videtur autem hic Zacharias summus designari sacerdos: quia semel in anno solus summus sacerdos in secundo sanctuario intrabat, non sine sanguine, quem offerret pro se, et pro populi delictis. AMBROSE; Zacharias seems here to be designated High Priest, because into the second tabernacle went the High Priest alone once every year, not without blood, which he offered for himself and the sins of the people. Beda: Non autem nunc nova sorte electus est cum incensum esset adolendum, sed prisca sorte, cum ex ordine sui pontificatus in vicem Abia succederet. Sequitur et omnis multitudo populi erat orans foris hora incensi. Incensum in sancta sanctorum a pontifice deferri, expectante foris templum omni populo, decimo die septimi mensis est iussum, et hanc diem expiationis sive propitiationis vocari; cuius diei mysterium apostolus ad Hebraeos pandens, Iesum ostendit pontificem esse verum, qui in sanguine proprio caeli secreta subiit, ut propitium nobis faceret patrem, et interpellaret pro peccatis eorum qui adhuc prae foribus orantes expectant. BEDE; It was not by a new lot that he was chosen when the incense was to be burnt, but by the old lot, whereby according to the order of his Priesthood he succeeded in the course of Abia. It follows, And all the multitude of the people, &c. Incense was ordered to be carried into the Holy of Holies by the High Priest, the whole people waiting without the temple. It was to be on the tenth day of the seventh month, and this day was to be called the day of expiation or propitiation, the mystery of which day the Apostle explaining to the Hebrews, points to Jesus as the true High Priest, who in His own blood has entered the secret places of heaven that he might reconcile the Father to us, and intercede for the sins of those who still wait praying before the doors. Ambrosius: Hic est autem ille summus sacerdos qui adhuc forte quaeritur, quia verus adhuc ignoratur: qui enim sorte eligitur, humano iudicio non comprehenditur. Ille igitur quaerebatur, et alius figurabatur, verus in aeternum sacerdos, qui non hostiarum cruore, sed proprio, patrem Deum generi reconciliaret humano: et tunc quidem vices erant, nunc autem est perpetuitas. AMBROSE; This then is that High Priest who is still sought by lot, for as yet the true High Priest is unknown; for he who is chosen by lot is not obtained by man’s judgment. That High Priest therefore was sought for, and another typified, the true High Priest for ever, who not by the blood of victims, but by His own blood, was to reconcile God the Father to mankind. Then indeed there were changes in the Priesthood, now it is unchangeable.
Lectio 4
Chrysostomus: Ingressus Zacharias in templum ut preces ferret pro cunctis ad Deum, et quasi Dei et hominum mediator, vidit Angelum intus stantem: unde dicitur apparuit autem illi Angelus domini stans a dextris altaris incensi. CHRYSOSTOM; When Zacharias entered into the temple to offer up prayers to God for all men, interceding between God and man, he saw an angel standing within, as it is said, And there appeared to him an angel. Ambrosius: Bene apparuisse dicitur ei qui eum repente conspexit; et hoc specialiter aut de Angelis aut de Deo Scriptura divina tenere consuevit; ut quod non potest praevideri, apparere dicatur. Non enim similiter sensibilia videntur, et is cuius in voluntate situm est videri, et cuius naturae est non videri. AMBROSE; It is well said that there appeared an angel to Zacharias, who suddenly beheld him; and this is the expression especially used by Divine Scripture with respect to angels or God, that what cannot be seen beforehand may be said to appear. For things which are the objects of our senses are not seen as He is seen, Who is seen only as He will, and Whose nature is not to be seen. Origenes in Lucam: Et hoc tantum in praesenti saeculo dicimus, sed et in futuro cum migraverimus a mundo, non omnibus vel Deus vel Angeli apparebunt: sed ille tantum videbit qui mundum habuit cor. Locus autem nec nocere poterit quemquam, nec iuvare. ORIGEN; And we speak thus not only of the present time, but also of the future. When we shall have passed from the world, God will not appear to all men, nor will the angels, but to him only who has a clean heart. The place will neither hinder nor serve any one. Chrysostomus: Manifeste autem apparuit, non in somnis: eo quod nimis arduum annuntiabatur, unde manifestiori et mirabiliori visione egebat. CHRYSOSTOM; But the angel evidently came not in a dream, because the tidings he brought were too hard to be understood, and needed therefore a more visible and marvelous manifestation. Damascenus de fide Orth: Tamen Angeli non ut sunt, hominibus patefiunt, sed transfigurati, prout possunt visores aspicere in quodcumque iusserit dominus. DAMASCENE; Angels, however, are revealed not as they really are, but transformed (as men are able to behold them) into whatever the Lord commands. Basilius: Dicit autem altaris incensi, eo quod alterum erat altare deputatum ad holocausta. THEOPHYLACT; It is said the altar of incense, because the other altar was set apart for burnt offerings. Ambrosius: Non immerito autem Angelus videtur in templo, quia veri sacerdotis annuntiabatur iam adventus, et caeleste sacrificium parabatur, in quo Angeli ministrarent: non enim dubites assistere Angelum quando Christus immolatur. Apparuit autem a dextris altaris incensi, quia divinae insigne misericordiae deferebat: dominus enim a dextris est mihi, ne commovear. AMBROSE; It was not without good reason that the angel appeared in the temple, for the coming of the true High Priest was now announced, and the Heavenly Sacrifice was preparing at which angels were to minister. For one cannot doubt that an angel stands by where Christ is sacrificed. But he appeared at the right hand of the altar of incense, because he brought down the token of Divine mercy. For the Lord is on my right hand, so that I should not be moved. Chrysostomus: Non potest autem homo, quantumcumque sit iustus, absque timore cernere Angelum: unde et nunc Zacharias aspectum non tolerans praesentiae Angeli, nec fulgorem illum valens sufferre, turbatur: et hoc est quod subditur et Zacharias turbatus est videns. Sicut autem auriga perterrito, loraque dimittente, corruunt equi praecipites, totaque quadriga pervertitur; sic accidere consuevit animae quoties ab aliquo stupore vel sollicitudine deprimitur: unde et hic subditur et timor irruit super eum. CHRYSOSTOM; The justest of men can not without fear behold an angel; Zacharias therefore, not sustaining the sight of the angel’s presence, nor able to withstand his brightness, is troubled, as it is added, Zacharias was troubled. But as it happens, when a charioteer is frightened, and has let loose his reins, the horses run headlong, and the chariot is overturned; so is it with the soul, when it is taken by any surprise or alarm; as it is here added and fear fell upon him. Origenes in Lucam: Nova quippe facies humanis se obtutibus praebens turbat mentem, animumque consternat: unde Angelus sciens hanc humanam esse naturam, primum perturbationi medetur: nam sequitur ait autem ad illum Angelus: ne timeas, Zacharia. ORIGEN; A new face suddenly presenting itself to the human eye, troubles and startles the mind. The angel knowing this to be the nature of man, first dispels the alarm, as it follows, But the angel said to him, Fear not. Athanasius in vita Antonii: Unde non difficilis est bonorum spirituum malorumque discretio: si enim post timorem successerit gaudium, a domino venisse sciamus auxilium, quia securitas animae praesentis maiestatis indicium est; si autem incussa formido permanserit, hostis est qui videtur. Non solum autem trepidantem refocillat, sed etiam novo laetificat nuntio, subdens quoniam exaudita est deprecatio tua, et uxor tua Elisabeth pariet tibi filium.
ATHANASIUS; Whereby it is not difficult to discern between good and bad spirits, for if joy has succeeded to fear, we may know that relief has come from God, because the peace of the soul is a sign of the Divine Presence; but if the fear remains unshaken, it is an enemy who is seen, ORIGEN; The angel not only soothes his fears, but gladdens him with good tidings, adding, For your prayer is heard, and your wife Elizabeth shall bear a son.
Augustinus de quaest. Evang: Ubi primo hoc attendendum est, quia non est verisimile ut cum pro peccatis populi vel salute vel redemptione sacrificium ille offerret, potuerit publicis votis relictis homo senex, uxorem habens, pro accipiendis filiis orare praesertim; nam nemo orat accipere quod accepturum esse desperat. Usque adeo autem ille iam se habiturum filios desperabat, ut hoc Angelo promittenti non crederet. Ergo quod ei dicitur exaudita est deprecatio tua, pro populo intelligendum est; cuius populi quoniam salus et redemptio et peccatorum abolitio per Christum futura erat, adhuc nuntiatur Zachariae nasciturus filius, quia praecursor Christi destinabatur. AUGUSTINE; Now here we must first consider that it is not likely that Zacharias, when offering sacrifice for the sins or for the salvation or redemption of the people, would neglect the public petitions, to pray (though himself an old man, and his wife also old) that he might receive children; and, next, above all that no one prays for what he despairs of ever obtaining. And even up to this time, so much had he despaired of ever having children, that he would not believe, even when an angel promised it to him The words, Your prayer is heard, must be understood therefore to refer to the people; and as salvation, redemption, and the putting away of the sins of the people was to be through Christ, it is told Zacharias that a son shall be born to him, because that son was ordained to be the forerunner of Christ. Chrysostomus: Vel quod exaudita sit eius deprecatio, probat per hoc quod gignendus erat ei filius, clamans: ecce agnus Dei qui tollit peccata mundi. CHRYSOSTOM; Or it means, that this was to be the proof of his prayer having been heard, namely, that a son should be born to him, crying, Behold the Lamb of God! Theophylactus: Quasi ipso dicente: unde erit mihi hoc manifestum? Ait Angelus: ex hoc quod Elisabeth pariet tibi filium, credes quod peccata populo sunt remissa. THEOPHYLACT; As if when Zacharias asks, How shall I know this? the angel answers, Because Elisabeth shall bring forth a son, you shall believe that the sins of your people are forgiven. Ambrosius: Vel aliter. Plena semper et redundantia sunt divina beneficia, non exiguo constricta munere, sed uberi bonorum coacervata congestu, ut hic, ubi primum precationis fructus promittitur, deinde sterilis partus uxoris: cuius nomen praenuntiat subdens et vocabis nomen eius Ioannem. AMBROSE; Or, as follows; Divine mercy is ever full and overflowing, not narrowed to a single gift, but pouring in an abundant store of blessings; as in this case, where first the fruit of his prayer is promised; and next, that his barren wife shall bear a child, whose name is announced as follows; And you shall call his name John. Beda: Singularis meriti indicium datur, quoties hominibus a Deo vel imponitur nomen vel nuntiatur. BEDE; It is meant as a token of particular merit, when a man has a name given him or changed by God. Chrysostomus in Ioannem: Illud quoque oportet exprimere, quoniam in quibus ab ipsa teneritate infantiae virtus refulgere debebat, a principio divinitus sumebant nomina; his vero qui postea debebant excrescere, nomen postea imponebatur. CHRYSOSTOM; Which must be the meaning here, for those who from their earliest years were destined to shine forth in virtue, received their names at the very first from a divine source; while those who were to rise up in later years, had a name given them afterwards. Beda: Ioannes ergo interpretatur in quo est gratia, vel domini gratia: quo nomine declaratur primo parentibus eius gratiam, quibus decrepitis nasceretur filius, esse donatam; deinde ipsi Ioanni, qui magnus coram domino erat futurus; postremo etiam filiis Israel, quos ad dominum erat conversurus: unde sequitur et erit gaudium tibi et exultatio. BEDE; John is therefore interpreted, “one in whom is grace, or the grace of God;” by which name it is declared, first, that grace was given to his parents, to whom in their old age a son was to be born, next, to John himself, who was to become great before the Lord; lastly, also to the children of Israel, whom he was to convert to the Lord. Hence it follows, And he shall be a joy to you, and a cause of rejoicing. Origenes: Quando enim iustus oritur in mundo, ministri nativitatis eius laetantur: quando vero ille nascitur qui quasi ad poenas et ergastulum relegatur, minister consternatur et concidit. ORIGEN; For when a just man is born into the world, the authors of his birth rejoice; but when one is born who is to be as it were an exile to labor and punishment, they are struck with terror and dismay. Ambrosius: Sanctus autem non solum parentum gratia, sed etiam salus est plurimorum: unde sequitur et multi in nativitate eius gaudebunt. Admonemur hoc loco, sanctorum generatione laetari, admonentur parentes gratias agere: non enim mediocre munus est Dei, dare liberos, propagatores generis, successionis heredes. AMBROSE; But a saint is not only the blessing of his parents, but also the salvation of many; as it follows, And many shall rejoice at his birth, Parents are reminded here to rejoice at the birth of saints, and to give thanks. For it is no slight gift of God to vouchsafe to us children, to be the transmitters of our race, to be the heirs of succession.
Lectio 5
Ambrosius: Post laetitiam plurimorum, magnitudo virtutis promittitur, cum dicitur erit enim magnus coram domino. Non corporis, sed animae magnitudinem declaravit: est coram domino magnitudo animae, magnitudo virtutis. AMBROSE; Next to his becoming the rejoicing of many, the greatness his virtue is prophesied; as it is said, For he shall be great in the sight of the Lord. The greatness signified is not of the body, but of the soul. Greatness in the sight of the Lord is greatness of soul, greatness of virtue. Theophylactus: Multi namque magni dicuntur, sed coram hominibus, non coram Deo, sicut hypocritae: ita etiam et parentes Ioannis iusti coram domino dicti sunt. THEOPHYLACT; For many are called great before men, but not before God, as the hypocrites. And so in like manner was John called great, as the parents of John were called just, before the Lord. Ambrosius: Deinde non fines alicuius propagavit imperii, non triumphos bellici certaminis reportavit; sed, quod est amplius, praedicans in deserto, delicias hominum corporisque lasciviam magna animi virtute depressit: unde sequitur et vinum et siceram non bibet. AMBROSE; He extended not the boundaries of an empire, nor brought back in triumph the spoils of war, (but, what is far greater,) preaching in the desert he overcame by his great virtue the delights of the world, and the lusts of the flesh. Hence it follows; And he shall drink no wine nor strong drink. Beda: Sicera interpretatur ebrietas; quo vocabulo Hebraei omne quod inebriare potest populum, sive de frugibus seu de qualibet alia materia confectum, significant. Proprium vero in lege Nazaraeorum erat, vino et sicera tempore obsecrationis abstinere: unde Ioannes, ceterique tales, ut semper Nazaraei, idest sancti, manere possint, semper his abstinere satagunt: non enim decet vino, in quo est luxuria, inebriari eum qui musto spiritus sancti desiderat impleri: unde recte cui vini ebrietas tollitur, spiritus gratia cumulatur. Sequitur autem et spiritu sancto replebitur adhuc ex utero matris suae. BEDE; Sicera is interpreted “drunkenness,” and by the word the Hebrews understand any drink that can intoxicate, (whether made from fruits, corn, or any other thing.) But it was part of the law of the Nazarites to give up wine and strong drink at the time of their consecration. Hence John, and others like him, that they might always remain Nazarites, (i.e. holy,) are careful always to abstain from these things. For he ought not to be drunk with wine (in which is licentiousness) who desires to be filled with the new wine of the Holy Spirit; rightly then is he, from whom all drunkenness with wine is utterly put away, filled with the grace of the Spirit. But it follows, And he shall be filled with the Holy Spirit. Ambrosius: Cui spiritus sanctus infunditur, magnarum est plenitudo virtutum. Siquidem sanctus Ioannes antequam nasceretur, matris adhuc in utero positus, spiritus accepti gratiam designavit, cum in utero parentis exiliens domini evangelizavit adventum. Alius est spiritus vitae huius, alius gratiae; ille nascendo sumit exordium, moriendo defectum; iste non aetatibus coercetur, non obitu extinguitur, non alvo matris excluditur. AMBROSE; On whomsoever the Holy Spirit is poured, in him there is fullness of great virtue; as in St. John, who before he was born, when yet in his mother’s womb, bore witness to the grace of the Spirit which he had received, when leaping in the womb of his parent he hailed the glad tidings of the coming of the Lord. There is one spirit of this life, another of grace. The former has its beginning at birth, its end at death; the latter is not tied down to times and seasons, is not quenched by death, is not shut out of the womb. Graecus: Quod autem erit opus Ioannis, quidve per spiritum sanctum peraget, ostendit subdens et multos filiorum Israel convertet ad dominum Deum ipsorum. GREEK EXPOSITOR; But what John’s work is to be, and what he will do through the Holy Spirit, is shown as follows; And many of the children of Israel shall he turn, &c. Origenes in Lucam: Ioannes quidem plurimos convertit; domini autem opus est ut omnes ad Deum patrem convertat. ORIGEN; John indeed turned many, but it is the Lord’s work to turn all to God their Father. Beda: Cum autem Ioannes, qui Christo testimonium perhibens, in eius fide populos baptizabat, dicitur filios Israel ad dominum Deum ipsorum convertisse, patet Christum dominum Deum esse Israel: unde desinant Ariani Christum dominum Deum esse negare: erubescant Photiniani Christo ex virgine principium dare: cessent Manichaei alium populi Israel, atque alium Christianorum Deum credere. BEDE; Now since John (who, bearing witness to Christ, baptized the people in His faith) is said to have turned the children of Israel to the Lord their God, it is plain that Christ is the God of Israel. Let the Arians then cease to deny that Christ our Lord is God. Let the Photinians blush to ascribe Christ’s beginning to the Virgin. Let the Manichaeans no longer believe that there is one God of the people of Israel, another of the Christians. Ambrosius: Non autem egemus testimonio, quod plurimorum sanctus Ioannes corda convertit, in quo nobis propheticae Scripturae et evangelicae suffragantur: vox enim clamantis in deserto: parate viam domino: non enim de se, sed de domino praedicabat praenuntius Christi; et ideo sequitur et ipse praecedet ante illum in spiritu et virtute Eliae. Bene praecedet ante illum, qui praenuntius natus, praenuntius mortuus est. Bene etiam iungitur in spiritu et virtute Eliae. AMBROSE; But we need no testimony that St. John turned the hearts of many, for to this point we have the express witness of both prophetic and evangelical Scriptures. For the voice of one crying in the wilderness, Prepare you the way of the Lord, and make His paths straight; and his baptisms thronged by the people, declare the rapid progress of conversion. For the forerunner of Christ preached, not himself, but the Lord; and therefore it follows, And he shall go before Him. It was well said, that he shall go before Him, who both in birth and in death was His forerunner. Origenes in Lucam: Non dicit in anima Eliae, sed in spiritu et in virtute: spiritus enim qui fuerat in Elia, venit in Ioannem, et similiter virtus eius. ORIGEN; In the spirit and power of Elijah. - He says not, in the mind of Elijah, but in the spirit and power For the spirit which was in Elijah came upon John, and in like manner his power. Ambrosius: Nunquam enim sine virtute spiritus, vel sine spiritu virtus: et ideo in spiritu et virtute, quia sanctus Elias et virtutem habuit magnam, et gratiam: virtutem, ut ad fidem animos populorum a perfidia retorqueret, virtutem abstinentiae atque patientiae, et spiritum prophetandi. In deserto Elias, in deserto Ioannes; ille Achab regis gratiam non quaesivit, hic sprevit Herodis; ille Iordanem divisit, hic ad lavacrum salutare convertit; hic prioris, ille sequentis domini praecursor adventus. AMBROSE; For never is the spirit without power, nor power without the spirit. And therefore it is said, in the spirit and power; because holy Elijah had great power and grace. Power, so that he turned back the false hearts of the people to faith; power of abstinence, and patience, and the spirit of prophecy. Elijah was in the wilderness, in the wilderness also was John. The one sought not the favor of king Ahab; the other despised that of Herod. The one divided Jordan; the other brought men to the Saving waters; John, the forerunner of our Lord’s first coming; Elijah of His latter. Beda: Quod autem de Elia per Malachiam praedictum est, hoc per Angelum de Ioanne dicitur, cum subditur ut convertat corda patrum in filios; spiritualem antiquorum sanctorum scientiam populis praedicando infundens; et incredulos ad prudentiam iustorum; quae est non de legis operibus iustitiam praesumere, sed ex fide salutem quaerere. BEDE; But what was foretold of Elias by Malachi, is now spoken by the angel of John; as it follows, That he should turn the hearts of the parents to the children; pouring into the minds of the people, by his preaching, the spiritual knowledge of the ancient saints. And the disobedient to the wisdom of the just; i.e. not laying claim to righteousness from the works of the law, but seeking salvation by faith. Graecus: Vel aliter. Parentes Ioannis et apostolorum Iudaei fuerunt; sed tamen contra Evangelium ex superbia et infidelitate saeviebant. Itaque tamquam benigni filii Ioannes prius et apostoli consequenter eis veritatem monstrabant, in propriam iustitiam et prudentiam eos attrahentes: sic etiam Elias reliquias Hebraeorum convertet ad apostolorum veritatem. GREEK EX. Or else; The Jews were the parents of John and the Apostles; but, nevertheless, from pride and infidelity raged violently against the Gospel. Therefore, like dutiful children, John first, and the Apostles after him, declared to them the truth, winning them over to their own righteousness and wisdom. So also will Elias convert the remnant of Hebrews to the truth of the Apostles. Beda: Quia vero Zachariam pro plebe supplicantem dixerat exauditum, subiungit parare domino plebem perfectam: in quo docet quo ordine plebs eadem salvari et perfici debeat, ad praedicationem scilicet Ioannis poenitendo, et credendo in Christum. BEDE; But because he had said that Zacharias’ prayer for the people was heard, he adds, To make ready a people prepared for the Lord; by which he teaches in what manner the same people must be healed and prepared; namely, by repenting at the preaching of John and believing on Christ. Theophylactus: Vel aliter. Ioannes plebem paravit, non incredulam, sed perfectam, idest praeparatam ad suscipiendum Christum. THEOPHYL. Or, John made ready a people not disbelieving but prepared, that is, previously fitted to receive Christ. Origenes: Sacramentum autem Ioannis usque nunc expletur in mundo; quicumque enim crediturus est in Iesum Christum, antea spiritus et virtus Ioannis ad animam illius venit, et praeparat domino populum perfectum. ORIGEN; This sacrament of preparation is even now fulfilled in the world, for even now the spirit and power of John must come upon the soul, before it believes in Jesus Christ.
Lectio 6
Chrysostomus: Habito respectu Zacharias ad propriam aetatem, quin etiam coniugis sterilitate conspecta, diffisus est: unde dicitur et dixit Zacharias ad Angelum: unde hoc sciam? Quasi dicat: quomodo hoc fiet? Et causam dubitationis subdit ego enim sum senex, et uxor mea processit in diebus suis; quasi dicat: aetas intempesta, natura inepta; ego generans debilis, terra sterilis. Non autem censetur propter hoc dignus esse venia sacerdos, dum seriem rerum expostulat: quandocumque enim Deus aliquid indicat, oportet in fide suscipere; nam super huiusmodi disceptare contumacis est animae: unde sequitur et respondens Angelus dixit ei: ego sum Gabriel, qui asto ante Deum. CHRYSOSTOM; Considering his own age, and moreover the barrenness of his wife, Zacharias doubted; as it is said, And Zacharias said to the angel, Whereby shall I know this? as if he said, “How shall this be?” And he adds the reason of his doubting; For I am an old man. An unseasonable time of life, an ill-suited nature; the planter infirm, the soil barren. But it is thought by some a thing unpardonable. in the priest, that he raises a course of objections; for whenever God declares any thing, it becomes us to receive it in faith, and moreover, disputes of this kind are the mark of a rebellious spirit. Hence it follows; And the angel answering said to him, I am Gabriel, who stand before God. Beda: Quasi dicat: si homo talia signa promitteret, impune signum flagitare liceret; at cum Angelus promittat, iam dubitare non decet. Sequitur et missus sum loqui ad te, et haec tibi evangelizare. BEDE; As if he says, “If it were man who promised these miracles, one might with impunity demand a sign, but when an angel promises, it is then not right to doubt. It follows; And I am sent to speak to you. Chrysostomus: Ut cum audias me a Deo missum fore, nihil humanum aestimes ex his quae tibi dicuntur: neque enim ex me loquor, sed mittentis relata denuntio; haec est enim nuntii bonitas, ut nihil ex se referat. CHRYS. That when you hear that I am sent from God, you should deem none of the things which are said to you to be of man, for I speak not of myself, but declare the message of Him who sends me. And this is the merit and excellence of a messenger to relate nothing of his own. Beda: Ubi notandum est, quod Angelus se et ante Deum stare, et ad evangelizandum Zachariae missum esse testatur. BEDE; Here we must remark, that the angel testifies, that he both stands before God, and is sent to bring good tidings to Zacharias. Gregorius in Evang: Quia et cum ad nos veniunt Angeli, sic exterius implent ministerium, ut tamen nunquam interius desint per contemplationem: quia etsi circumscriptus est angelicus spiritus, summus tamen spiritus, qui Deus est, circumscriptus non est. Angeli itaque etiam missi ante ipsum sunt: quia quomodolibet missi veniant, intra ipsum currunt. GREG. For when angels come to us, they so outwardly fulfill their ministry, as at the same time inwardly to be never absent from His sight; since, though the angelic spirit is circumscribed, the highest Spirit, which is God, is not circumscribed. The angels therefore even when sent are before Him, because on whatever mission they go, they pass within Him. Beda: Dat autem ei signum quod rogatur: ut qui discredendo locutus est, iam tacendo credere discat: unde sequitur et ecce eris tacens, et non poteris loqui. BEDE; But he gives him the sign which he asks for, that he who spoke in unbelief, might now by silence learn to believe; as it follows; and, behold, you shall be dumb. Chrysostomus: Ut a vi generativa ad organa vocalia vincula transferantur. Nec intuitu sacerdotii ei parcitur; sed ob hoc plectebatur amplius: quia circa fidem ceteris praeesse debebat. CHRYS. That the bonds might be transferred from the powers of generation to the vocal organs. From no regard to the priesthood was he spared, but for this reason was the more smitten, because in a matter of faith he ought to have set an example to others. Theophylactus: Sed quia verbum kophos, quod etiam infra subiungitur, potest tam surdum quam mutum significare, bene ait eris surdus, et non poteris loqui. Convenienter enim haec duo passus est: tamquam enim inobediens surditatem incurrit, et tamquam contradictor taciturnitatem. THEOPHYL. Because the word in the Greek may also signify deaf, he well says, Because you believe not, you shall be deaf, and shall not be able to speak. For most reasonably he suffered these two things; as disobedient, he incurs the penalty of deafness; as an objector, of silence. Chrysostomus: Dicit autem et ecce, quasi dicat: in hoc instanti. Sed considera miserationem domini in hoc quod sequitur usque in diem quo haec fient; quasi dicat: cum per eventus rerum quod dico ostendero, et noveris te iure punitum; tunc te de poena eripiam. Et causam poenae ostendit cum subditur pro eo quod non credidisti verbis meis, quae implebuntur in tempore suo; non attendens virtutem eius qui misit me, cui ego assisto. Si autem is qui erga nativitatem mortalem incredulus erat punitur; qualiter qui caelestem, et ineffabilem calumniatur, vitabit ultionem? CHRYS. But the Angel says, And, behold; in other words, “At this instant.” But mark the mercy of God in what follows: Until the day in which these things shall be performed. As if he said, “When by the issues of events I shall have proved my words, and you shall perceive that you are lightly punished, I will remove the punishment from you.” And he points out the cause of the punishment, adding, Because you believe not my words, which shall be fulfilled in their season; not considering His power Who sent me, and before Whom I stand. But if he who was incredulous about a mortal birth is punished how shall he escape vengeance, who speaks falsely of the heavenly and unspeakable birth? Graecus: Dum autem haec intrinsecus agerentur, dilatio temporis admirari cogebat expectantem forinsecus multitudinem: unde sequitur et erat plebs expectans Zachariam, et mirabatur quod tardaret ipse in templo. Cumque per diversa vagaretur suspicio, quilibet dictabat ad libitum, donec Zacharias egrediens docuit silendo quod latendo perpessus est: unde sequitur egressus autem non poterat loqui ad illos: et cognoverunt quod visionem vidisset in templo. GREEK EX. Now while these things were going on within the delay excited surprise among the multitudes who were waiting without, as it follows: And the people waited for Zacharias, an marveled that he tarried. And while various -suspicions were going about, each man repeating them as it pleased him, Zacharias coming forth told by his silence what he secretly endured. Hence it follows, And when he came out, he could not speak. Theophylactus: Innuebat autem populo Zacharias forte causam taciturnitatis interroganti, quam loqui non valens, per nutum declarabat: unde sequitur et ipse erat innuens illis, et permansit mutus. THEOPHYL. But Zacharias beckoned to the people, who perhaps inquired the cause of his silence, which, as he was not able to speak, he signified to them by nodding. Hence it follows, And he beckoned to them, and remained speechless. Ambrosius: Est autem nutus quidam sine verbo corporalis actus, indicare moliens, nec exprimens voluntatem. AMBROSE; But a nod is a certain action of the body, without speech endeavoring to declare the will, yet not expressing it.
Lectio 7
Beda: Vicis suae tempore pontifices templi tantum officiis mancipati, non solum a complexu uxorum, sed ab ipso quoque domorum suarum abstinebant ingressu; unde dicitur et factum est ut impleti sunt dies officii eius, abiit in domum suam. Quia enim tunc sacerdotalis ex stirpe Aaron successio quaerebatur, necessario tempus substituendae soboli procurabatur. At quia nunc non carnalis successio, sed profectio spiritualis inquiritur, sacerdotibus, ut semper altari queant assistere, semper castitas observanda praecipitur. Sequitur post hos autem dies concepit Elisabeth uxor eius: post dies scilicet officii Zachariae completos. Gesta sunt autem haec mense Septembri, octavo Calendas Octobris, quando oportebat Iudaeos ieiunium Scenopegiae celebrare, imminente aequinoctio, in quo incipit nox esse maior quam dies: quia Christum oportet crescere, Ioannem autem minui. Nec frustra tunc dies ieiuniorum erat, quia per Ioannem erat hominibus afflictio poenitentiae praedicanda. Sequitur et occultabat se mensibus quinque. BEDE; During the time of their course, the priests of the temple were so occupied by their office, that they kept themselves not only from the society of their wives, but even from the very threshold of their houses. Hence it is said, And it came to pass, that, as soon as the days were accomplished, &c. For as there was then required a priestly succession from the root of Aaron, of necessity then a time was appointed for keeping up the inheritance. But as now not a carnal succession, but spiritual perfection, is looked for, the priests are enjoined (in order that they might ever be able to serve the altar) the perpetual observance of chastity. It follows: But after those days, &c. that is, after the days of Zacharias’s ministration were completed. But these things were done in the month of September, the twenty-second day of the month, upon which the Jews were bound to observe the feast of the Tabernacles, just before the equinox, at which the night began to be longer than the day, because Christ must increase, but John must decrease And those days of fasting were not without their meaning; for by the mouth of John, repentance and mortification were to be preached to men. It follows: And she hid, herself. Ambrosius: Quae causa occultationis nisi pudor? Sunt enim quaedam tempora praescripta coniugio, quando dare operam procreandis liberis sit decorum, dum anni vigent, dum suscipiendorum liberorum spes est. At ubi et matura aevi senectus successerit, et aetas est regendis liberis habilior quam creandis, pudor est legitimi licet coitus gestare indicia, et gravari alienae aetatis onere, et tumescere alvum non sui temporis fructu. Pudebat ergo eam propter aetatem: unde intelligi potest causa, quia iam non conveniebant inter se concubitu coniugali: neque enim ea quae senilem non erubesceret coitum, erubesceret partum; haec tamen erubescit onus parentis, quamdiu nescit mysterium religionis. Sed quae occultabat se quia conceperat filium, iactare se coepit, quia generabat prophetam. AMBROSE; What reason then for concealment, except shame? For there are certain allowed times in wedlock, when it is becoming to attend to the begetting of children; while the years thrive, while there is hope of child-bearing. But when in good time old age has come on, and the period of life is more fitted for governing children, than begetting them, it is a shame to bear about the signs of pregnancy, however lawful. It is a shame to be laden with the burden of another age, and for the womb to swell with the fruit of not one’s own time of life. It was a shame then to her on account of her age; and hence we may understand the reason why they did not at this time come together, for surely she who blushed not at their coming together in their old age, would not blush at her child-bearing; and yet she blushes at the parental burden, while she yet is unconscious of the religious mystery. But she who hid herself because she had conceived a son, began to glory that she carried in her womb a prophet. Origenes in Lucam: Et ideo dicit mensibus quinque; idest, donec Maria conciperet, et fetus eius exultans cum gaudio prophetaret. ORIGEN; And therefore he says, Five months, that is, until Mary should conceive, and her babe leaping with joy should prophesy. Ambrosius: Et quamvis partus sui erubesceret aetatem, rursus caruisse se gaudebat opprobrio, dicens quia sic fecit mihi dominus. AMBROSE; And though she might blush at the time of her child-bearing, on the other hand she rejoiced that she was free from reproach, saying, Thus has the Lord, dealt with me. Chrysostomus: Scilicet solvit sterilitatem, donum supra naturam concessit, et petra infructuosa spicas virentes produxit: abstulit dedecus dum genitricem fecit: unde sequitur in diebus quibus respexit auferre opprobrium meum inter homines. CHRYS. Truly He has loosed her barrenness, a supernatural gift He has bestowed upon her, and the unfruitful rock has produced the green blade. He has taken away her disgrace, in that He has made her to bring forth. Hence it follows: In the days wherein he looked on me, to take away my reproach among men. Ambrosius: Pudor enim est feminis nuptiarum praemia non habere, quibus haec sola est causa nubendi. AMBROSE; For it is a shame among women not to receive that reward of marriage, which is the only cause of their being married. Chrysostomus: Dupliciter igitur gaudet, dum et a nota sterilitatis ipsam eripuit dominus, et quoniam illustrem partum enixa est. Non enim ut in ceteris gignentium solus concubitus intervenit, sed gratia caelestis huius ortus fuit exordium. CHRYS. Her joy therefore is twofold. of old. The Lord has taken away from her the mark of barrenness, and also given her an illustrious offspring. In the case of other births, the coming together of the parents only occurs; this birth was the effect of heavenly grace. Beda: Mystice autem per Zachariam sacerdotium Iudaeorum, per Elisabeth potest lex ipsa designari, quae sacerdotum doctrinis exercitata spirituales Deo filios gignere debebat, sed non valebat; quia neminem ad perfectionem adduxit lex. Erant ambo iusti, quia bona est lex, et sacerdotium pro illo tempore sanctum: ambo processerant in diebus suis, quia adveniente Christo iam incurvantur ad senium. Ingreditur Zacharias templum, quia sacerdotum est intrare in sanctuarium mysteriorum caelestium; foris erat multitudo, quia mystica penetrare nequit. Dum altari thymiama imponit, nasciturum Ioannem agnoscit: quia dum doctores flamma divinae lectionis ardent, gratiam Dei per Iesum prodituram reperiunt; et hoc per Angelum, quia lex per Angelos ordinata est. BEDE; Now mystically by Zacharias may be signified the Jewish Priesthood, by Elisabeth the law itself; which, well administered by the teaching of the Priests, ought to have borne spiritual children to God, but was not able, because the Law made no one perfect. Both were just, because the law is good, and the Priesthood for that time holy; both were well stricken in years, because at Christ’s coming both the Law and Priesthood were just bending to old age. Zacharias enters the temple, because it is the priest’s office to enter into the sanctuary of heavenly mysteries. There was a multitude without the doors, because the multitude cannot penetrate mysteries. When he places frankincense on the altar, he discovers that John will be born; for while the teachers are kindled with the flame of divine reading, they find the grace of God flow to them through Jesus: and this is done by all angel, for the Law was ordained by angels. Ambrosius: In uno autem vox totius plebis obmutuit, quia in uno totus ad Deum loquebatur populus: transivit enim ad nos Dei verbum, et in nobis non tacet. Mutus est qui non intelligit legem. Cur enim tibi magis videatur mutus esse qui sermonem quam qui mysterium nescit? Innuenti similis est populus Iudaeorum, qui actuum suorum praestare non potest rationem. AMBROSE; But in one man the voice of the people was put to silence, because in one man the whole people was addressing God. For the word of God has come over to us, and in us is not silent. He is dumb who understands not the Law; for why should you think the man who knows not a sound, to be more dumb than him who knows not a mystery. The Jewish people are like to one beckoning, who cannot make his actions intelligible. Beda: Et tamen Elisabeth concipit Ioannem, quia interiora legis sacramentis Christi abundant: conceptum quinque mensibus occultat, quia Moyses quinque libris mysteria Christi designat, seu quia Christi dispensatio in quinque mundi aetatibus per sanctorum dicta vel facta figuratur. BEDE; And yet Elisabeth conceives John, because the more inward parts of the Law abound with sacraments of Christ. She conceals her conception five months, because Moses in five books set forth the mysteries of Christ; or because the dispensation of Christ is represented by the words or deeds of the saints, in the five ages of the world.
Lectio 8
Beda: Quia Christi incarnatio vel sexta aetate saeculi futura, vel ad impletionem legis erat profutura, recte sexto mense concepti Ioannis missus ad Mariam Angelus nasciturum nuntiat salvatorem: unde dicitur in mense autem sexto. Mensem sextum Martium intellige, cuius vigesima quinta die dominus noster et conceptus traditur et passus, sicut et vigesima quinta die mensis Decembris natus. Quod si vel hoc die, ut nonnulli arbitrantur, aequinoctium vernale, vel illo solstitium brumale fieri credamus; convenit cum lucis incremento concipi vel nasci eum qui illuminat omnem hominem venientem in hunc mundum. At si quis ante dominicae nativitatis et conceptionis tempus considerat lucem vel crescere, vel tenebras superare convicerit, dicimus et nos, quia Ioannes ante faciem adventus eius regnum caelorum evangelizabat. BEDE; Because either the Incarnation of Christ was to be in the sixth age of the world, or because it was to serve to the fulfilling of the law, rightly in the sixth month of John’s conception was an angel sent to Mary, to tell her that a Savior should be born. Hence it is said, And in the sixth month, &c. We must understand the sixth month to be March, on the twenty-fifth day of which our Lord is reported to have been conceived, and to have suffered, as also to have been born on the twenty-fifth day of December. But if either the one day we believe to be the vernal equinox, or the other the winter solstice, it happens that with the increase of light He was conceived or born Who lightens every man that comes into the world. But if any one shall prove, that before the time of our Lord’s nativity or conception, light began either to increase, or supersede the darkness, we then say, that it was because John, before the appearance of His coming, began to preach the kingdom of heaven. Basilius: Adeunt autem nos caelestes spiritus, non quasi ex seipsis, sed ex eo quod divinae sapientiae decorem conspiciunt; unde sequitur missus est Angelus Gabriel a Deo. BASIL. The heavenly spirits visit us, not as it seems fit to them, but as the occasion conduces to our advantage, for they are ever looking upon the glory and fullness of the Divine Wisdom;; hence it follows, The angel Gabriel was sent. Gregorius in Evang: Ad Mariam enim virginem non quilibet Angelus, sed Gabriel Archangelus mittitur: ad hoc quippe ministerium summum Angelum venire dignum fuerat qui summum omnium nuntiabat: qui idcirco privato nomine censetur, ut signetur per vocabulum in operatione quid valeat. Gabriel enim Dei fortitudo nominatur; per Dei ergo fortitudinem nuntiandus erat qui virtutum dominus et potens in praelio ad debellandas potestates aereas veniebat. GREG. To the virgin Mary was sent, not any one of the angels, but the archangel Gabriel; for upon this service it was meet that the highest angel should come, as being the bearer of the highest of all tidings. He is therefore marked by a particular name, to signify what was his effectual part in the work. For Gabriel is interpreted, “the strength of God.” By the strength of God then was He to be announced Who was coming as the God of strength, and mighty in battle, to put down the powers of the air. Glossa: Additur autem et locus quo mittitur, cum subditur in civitate Galilaeae, cui nomen Nazareth: Nazaraeus enim, idest sanctus sanctorum, nuntiabatur venturus. GLOSS. But the place is also added whither he is sent, as it follows, To a city, Nazareth. For it was told that He would come a Nazarite, (i.e. the holy of the holy.) Beda: Aptum autem humanae restaurationis principium, ut Angelus a Deo mitteretur ad virginem partu consecrandam divino: quia prima perditionis humanae fuit causa, cum serpens a Diabolo mittebatur ad mulierem spiritu superbiae decipiendam: unde sequitur ad virginem. BEDE; It was as a fit beginning for man’s restoration, that an angel should be sent down from God to consecrate a virgin by a divine birth, for the first cause of man’s perdition was the Devil sending a serpent to deceive a woman by the spirit of pride. Augustinus de sancta Virgin: Illum enim solum virginitas decenter parere potuit qui in sua nativitate parem habere non potuit. Oportebat enim caput nostrum propter insigne miraculum secundum corpus nasci de virgine, quod significaret membra sua de virgine Ecclesia secundum spiritum nascitura. AUG. To a virgin, for Christ could be born from virginity alone, seeing He could not have an equal in His birth. It was necessary for our Head by this mighty miracle to be born according to the flesh of a virgin gin’ that He might signify that his members were to be born in the spirit of a virgin Church. Hieronymus: Et bene Angelus ad virginem mittitur, quia semper est Angelis cognata virginitas. Profecto in carne praeter carnem vivere, non terrena vita est, sed caelestis. JEROME; And rightly an angel is sent to the virgin, because the virgin state is ever akin to that of angels. Surely in the flesh to live beyond the flesh is not a life on earth but in heaven. Chrysostomus super Matth: Non autem Angelus post partum annuntiat virgini, ne nimium exinde turbaretur: et ideo ante conceptionem illam alloquitur, non in somnis, immo visibiliter assistit: nam quasi magnam valde relationem accipiens egebat ante rei eventum visione solemni. CHRYS. The angel announces the birth to the virgin not after the conception, lest she should be thereby too much troubled, but before the conception he addresses her, not in a dream, but standing by her in visible shape. For as great indeed were the tidings she receives, she needed before the issue of the event an extraordinary visible manifestation. Ambrosius: Bene autem utrumque posuit Scriptura, ut et desponsata esset, et virgo: virgo, ut expers virilis consortii videretur; desponsata, ne temeratae virginitatis adureretur infamia, cui gravis alvus corruptelae videretur insigne praeferre. Maluit autem dominus aliquos de suo ortu quam de matris pudore dubitare: sciebat enim teneram esse virginis verecundiam et lubricam famam pudoris nec putavit ortus sui fidem matris iniuriis astruendam. Servatur itaque sanctae Mariae sicut pudore integra, ita et inviolabilis opinione virginitas: nec decuit sinistra virginibus opinione viventibus velamen excusationis relinqui, quod infamata mater quoque domini videretur. Quid autem Iudaeis, quid Herodi posset ascribi, si natum viderentur ex adulterio persecuti? Quemadmodum autem ipse diceret: non veni legem solvere, sed adimplere, si videretur coepisse a legis iniuria, cum partus innuptae lege damnetur? Quid quod etiam fides Mariae verbis maior adsciscitur, et mendacii causa removetur? Videretur enim culpam obumbrare voluisse mendacio innupta praegnans. Causam autem mentiendi desponsata non habuit, cum coniugii praemium et gratia nuptiarum partus sit feminarum. Non mediocris quoque causa est ut virginitas Mariae falleret principem mundi, qui cum desponsatam viro cerneret, partum non potuit habere suspectum. AMBROSE; Scripture has rightly mentioned that she was espoused, as well as a virgin, a virgin, that she might appear free from all connection with man; espoused, that she might not be branded with the disgrace of sullied virginity, whose swelling womb seemed to bear evident marks of her corruption. But the Lord had rather that men should cast a doubt upon His birth than upon His mother’s purity. He knew how tender is a virgin’s modesty, and how easily assailed the reputation of her chastity, nor did He think the credit of His birth was to be built up by His mother’s wrongs. It follows therefore, that the holy Mary’s virginity was of as untainted purity as it was also of unblemished reputation. Nor ought there, by an erroneous opinion, to be left the shadow of an excuse to living virgins, that the mother of our Lord even seemed to be evil spoken of. But what could be imputed to the Jews, or to Herod, if they should seen to have persecuted an adulterous offspring? And how could He Himself say, I came not to abolish the law, but to fulfill it, if He should seem to have had his beginning from a violation of the law, for the issue of an unmarried person is condemned by the law? Not to add that also greater credit is given to the words of Mary, and the cause of falsehood removed? For it might seem that unmarried becoming pregnant, she had wished to shade her guilt by a lie; but an espoused person has no reason for lying, since to women child-birth is the reward of wedlock, the grace of the marriage bed. Again, the virginity of Mary was meant to baffle the prince of the world, who, when he perceived her espoused to a mall, could cast no suspicion on her offspring. Origenes in Lucam: Si enim non habuisset sponsum, statim cogitatio tacita Diabolum surrepsisset, quomodo quae non accubuit cum viro, praegnans esset. Debet iste conceptus esse divinus, debet aliquid humana natura esse sublimius. ORIGEN; For if she had had no husband, soon would the thought have stolen into the Devil’s mind, how she who had known no man could be pregnant. It was right that the conception should be Divine, something more exalted than human nature. Ambrosius: Sed tamen magis fefellit principes saeculi: Daemonum enim malitia facile etiam occulta deprehendit; at vero qui saecularibus vanitatibus occupantur, scire divina non possunt. Quin etiam locupletior testis pudoris maritus adhibetur, qui posset et delere iniuriam et vindicare opprobrium, si non agnosceret sacramentum: de quo subditur cui nomen erat Ioseph de domo David. AMBROSE; But still more has it baffled the princes of the world, for the malice of devils soon detects even hidden things, while they who are occupied in worldly vanities, can not know the things of God. But moreover, a more powerful witness of her purity is adduced, her husband, who might both have been indignant at the injury, and revenged the dishonor, if he also had not acknowledged the mystery; of whom it is added, Whose name was Joseph, of the house of David. Beda: Quod non tantum ad Ioseph, sed etiam pertinet ad Mariam. Legis namque erat praeceptum ut de sua quisque tribu aut familia acciperet uxorem. Sequitur et nomen virginis Maria. BEDE; Which last applies not only to Joseph, but also to Mary, for the Law commanded that every one should take a wife out of his own tribe or family. It follows, And the virgin’s name was Mary. Beda: Maria Hebraice stella maris, Syriace vero domina vocatur; et merito: quia et totius mundi dominum, et lucem saeculis meruit generare perennem. ID. Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages.
Lectio 9
Ambrosius: Disce virginem moribus; sola in penetralibus, quam nemo virorum videret, solus Angelus reperiret: unde dicitur et ingressus Angelus ad eam. Et ne quo degeneri depravaretur affatu, ab Angelo salutatur. AMBROSE; Mark the virgin by her manner of life. Alone in an inner chamber, unseen by the eyes of men, discovered only by an angel; as it is said, And the angel came in to her. That she might not be dishonored by any ignoble address, she is saluted by an angel. Graecus: Contra vocem prius editam mulieri dirigitur nunc sermo ad virginem. In illa doloribus partus est causa peccati punita; in hac per gaudium moestitia pellitur: unde iucunditatem non absurde praenuntiat Angelus virgini, dicens ave. Quod autem digna cognosceretur sponsalium, attestatur cum dicit gratia plena: quasi enim quaedam arrha aut dos sponsi ostenditur, quod fecunda sit gratiis. Horum enim quae dicit, haec sunt sponsae, alia sponsi.
GREG. NYSS. Far different then to the news formerly addressed to the woman, is the announcement now made to the Virgin. In the former, the cause of sin was punished by the pains of childbirth; In the latter, through gladness, sorrow is driven away. Hence the angel not unaptly proclaims joy to the Virgin, saying, Hail. GREEK EX. But that she was judged worthy of the nuptials is attested by his saying, Full of grace. For it is signified as a kind of token or marriage gift of the bridegroom, that she was fruitful in graces. For of the things which he mentions, the one appertains to the bride, the other to the bridegroom.
Hieronymus: Et bene gratia plena: quia ceteris per partes praestatur; Mariae vero simul se totam infudit gratiae plenitudo. Vere gratia plena, per quam largo spiritus sancti imbre superfusa est omnis creatura. Iam autem erat cum virgine qui ad virginem mittebat Angelum, et praecessit nuntium suum dominus, nec teneri potuit locis qui omnibus habetur in locis: unde sequitur dominus tecum. JEROME; And it is well said, Full of grace, for to others, grace comes in part; into Mary at once the fullness of grace wholly infused itself. She truly is full of grace through whom has been poured forth upon every creature the abundant rain of the Holy Spirit. But already He was with the Virgin Who sent the angel to the Virgin. The Lord preceded His messenger, for He could not be confined by place Who dwells in all places. Whence it follows, The Lord is with you. Augustinus: Magis quam mecum: ipse enim in tuo est corde, in tuo fit utero, adimplet mentem, adimplet ventrem. AUG. More I than with me, for He Himself is in your heart, He is (made) in you womb, He fills your soul, He fills your womb. Graecus: Hoc autem est totum legationis complementum. Dei enim verbum, ut sponsus supra rationem unionem efficiens, tamquam ipse germinans, idemque germinatus, totam naturam humanam sibi ipsi conformavit. Ultimum vero ponitur tamquam perfectissimum et compendiosum benedicta tu in mulieribus: una scilicet prae cunctis mulieribus: ut etiam benedicantur in te mulieres, sicut mares in filio; sed magis uterque in utrisque. Velut enim per unam feminam et unum marem peccatum simul ac tristitia intravit: sic et nunc per unam et unum benedictio revocata est et laetitia et ad singulos est profusa. GREEK EX. But this is the sum of the whole message. The Word of God, as the Bridegroom, effecting an incomprehensible union, Himself, as it were, the same both planting, and being planted, has molded the whole nature of man into Himself. But comes last the most perfect and comprehensive salutation; Blessed are you among women. i.e. Alone, far before all other women; that women also should be blessed in you, as men are in your Son; but rather both in both. For as by one man and one woman came at once both sin and sorrow, so now also by one woman and one man has both blessing and joy been restored, and poured forth upon all. Ambrosius de Salut. Ang: Disce autem virginem a verecundia, quia pavebat: nam sequitur quae cum audisset, turbata est in sermone eius. Trepidare virginum est, et ad omnes ingressus viri pavere, omnes viri affatus vereri. Disce, virgo, verborum vitare lasciviam: Maria etiam salutationem Angeli verebatur. AMBROSE; But mark the Virgin by her bashfulness, for she was afraid, as it follows; And when she heard, she was troubled. It is the habit of virgins to tremble, and to be ever afraid at the presence of man, and to be shy when he addresses her. Learn, O virgin, to avoid light talking. Mary feared even the salutation of an angel. Graecus: Cum assueta foret his visionibus, Evangelista non visioni, sed relatibus turbationem attribuit, dicens turbata est in sermone eius. Attende autem virginis et pudicam et prudentem et animam simul et vocem. Audita laetitia dictum examinavit, et neque manifeste obstitit per incredulitatem, nec statim paret ex levitate; Evae levitatem evitans simul et duritiam Zachariae; unde sequitur et cogitabat qualis esse ista salutatio: non conceptio, nam adhuc ignorabat immensitatem mysterii, sed salutatio: numquid libidinosa, ut a viro ad virginem; an divina, dum Dei faceret mentionem dicens dominus tecum? GREEK EX. But as she might be accustomed to these visions, the Evangelist ascribes her agitation not to the vision, but to the things told her, saying, she was troubled at his words. Now observe both the modesty and wisdom of the Virgin; the soul, and at the same time the voice. When she heard the joyful words, she pondered them in her mind, and neither openly resisted through unbelief, nor forthwith lightly complied; avoiding equally the inconstancy of Eve, and the insensibility of Zacharias. Hence it is said, And she cast in her mind what manner of salutation this was, it is not said conception for as yet she knew not the vastness of the mystery. But the salutation, was there aught of passion in it as from a man to a virgin? or was it not of God, seeing that he makes mention of God, saying, The Lord is with you. Ambrosius in Lucam: Benedictionis etiam novam formulam mirabatur, quae nusquam est ante comperta: soli Mariae hoc servabatur. AMBROSE; She wondered also at the new form of blessing, unheard of before, reserved for Mary alone. Origenes in Lucam: Si enim scivisset Maria ad alium quempiam similem factum esse sermonem, utpote quae habebat legis scientiam, nunquam eam, quasi peregrinam, talis salutatio exterruisset. ORIGEN; For if Mary had known that similar words had been addressed to others, such a salutation would never have appeared to her so strange and alarming.
Lectio 10
Beda: Quia salutatione insolita virginem turbatam viderat, quasi familiarius notam vocans ex nomine, ne timere debeat iubet: unde dicitur et ait ei Angelus: ne timeas, Maria. When the angel saw that she was troubled at this unusual salutation, calling her by her name as if she was well known to him, he tells her she must not fear, as it follows, And the angel said, Fear not, Mary. Graecus: Quasi dicat: non accessi decepturus, immo deceptionis absolutionem depromere; non veni praedaturus inviolabilem tuam virginitatem, sed conditori puritatis et custodi contubernia reserare; non sum serpentis minister, sed perimentis serpentem legatus; sponsalium tractator, non insidiarum molitor. Sic ergo nequaquam distrahentibus ipsam considerationibus vexari permisit, ne diiudicaretur infidus minister negotii. GREEK EX. As if he said, I came not to deceive you, nay rather to bring down deliverance from deception; I came not to rob you of your inviolable virginity, but to open a dwelling-place for the Author and Guardian of your purity, I am not a servant of the Devil but the ambassador of Him that destroys the Devil. I am come to form a marriage treaty, not to devise plots. So far then was he from allowing her to be harassed by distracting thoughts, lest he should be counted a servant unfaithful to his trust. Chrysostomus: Qui autem apud Deum meretur gratiam, non habet quid timeat; unde sequitur invenisti enim gratiam apud Deum. Qualiter autem illam quisque reperiet, nisi humilitate mediante? Humilibus enim dat Deus gratiam. CHRYS. But he who earns favor in the sight of God has nothing to fear. Hence it follows, For you have found favor before God. But how shall any one find it, except through the means of his humility. For God gives grace to the humble. Graecus: Inveniet enim gratiam virgo coram Deo, quia splendore pudicitiae propriam exornans animam, gratum Deo se habitaculum praeparavit; nec solum caelibatum inviolabilem conservavit, sed etiam immaculatam conscientiam custodivit. GREEK EX. For the Virgin found favor with God, in that decking her own soul in the bright robes of chastity, she prepared a dwelling-place pleasing to God. Not only did she retain her virginity inviolate, but her conscience also she kept from stain. Origenes in Lucam: Invenerant enim plures gratiam ante eam; et ideo subdit quod proprium est, dicens ecce concipies in utero. As many had found favor before Mary, he goes on to state what was peculiar to her. Behold, you shall conceive in your womb. Graecus: Quod dicitur ecce, celeritatem et praesentiam denotat, insinuans cum eius verbo celebratam esse conceptionem. Dicit autem concipies in utero, ut demonstret, dominum ab ipso utero virginali et de nostra substantia carnem suscipere. Venit enim divinum verbum emundaturum naturam humanam, et partum, et nostrae generationis primordia; et ideo sine peccato et humano semine, per singula sicut nos in carne concipitur, et novem mensium spatio gestatur in utero.
GREEK EX. By the word behold, he denotes rapidity and actual presence, implying that with the utterance of the word the conception is accomplished. GREEK EX. You shall conceive in your womb, that he might show that our Lord from the very Virgin’s womb, and of our substance, took our flesh upon Him. For the Divine Word came to purify man’s nature and birth, and the first elements of our generation. And so without sin and human seed, passing through every stage as we do, He is conceived in the flesh, and carried in the womb for the space of nine months.
Gregorius Nyssenus: Sed quoniam contingit specialiter divinum concipi spiritum, et spiritum parere salutarem, secundum prophetam; ideo addidit et paries filium. GREEK EX. But since it happens also that to the spiritual mind is given in an especial manner to conceive the Divine Spirit, and bring forth the Spirit of salvation, as says the Prophet; therefore he added, And you shall bring forth a Son. Ambrosius: Non autem omnes sunt sicut Maria, ut dum de spiritu sancto concipitur, verbum pariant; sunt autem quae abortivum excludant verbum, antequam pariant; sunt quae in utero Christum habeant, sed nondum formaverint. AMBROSE; But all are not as Mary, that when they conceive the word of the Holy Spirit, they bring forth; for some put forth the word prematurely, others have Christ in the womb, but not yet formed. Gregorius Nyssenus: Cum autem expectatio partus mulieribus timorem incutiat, sedat timoris metum dulcis partus relatio, cum subditur et vocabis nomen eius Iesum: salvatoris enim adventus est cuiuslibet
- timoris propulsio.
GREG. NYSS. While the expectation of child-birth strikes a woman with terror, the sweet mention of her offspring calms her, as it is added, And you shall call his name Jesus. The coming of the Savior is the banishing of all fear. Beda super Lucam: Iesus autem salvator sive salutaris interpretatur. BEDE; Jesus is interpreted Savior, or Healing. Graecus: Dicit autem tu vocabis, non pater: patre enim caret quantum ad inferiorem generationem, sicut et matre respectu supernae. GREEK EX. And he says, You shall call, not His father shall call, for He is without a father as regards His lower birth, as He is without a mother in respect of the higher. Cyrillus: Hoc autem nomen de novo fuit verbo impositum, nativitati congruens carnis, secundum illud propheticum: vocabitur tibi nomen novum quod os domini nominavit. CYRIL; But, this name was given anew to the Word in adaptation to His nativity in the flesh; as that prophecy said, You shall be called by a new name which the mouth of the Lord has named. Graecus: Verum quia hoc nomen commune est sibi cum successore Moysi, idcirco innuens Angelus quod non erit secundum illius similitudinem, subiungit hic erit magnus. GREEK EX. But as this name was common to Him with the successor of Moses, the angel therefore implying that He should not be after Joshua’s likeness, adds, He shall be great. Ambrosius: Dictum est quidem etiam de Ioanne quia erit magnus; sed ille quasi homo magnus, hic quasi Deus magnus. Late enim funditur Dei virtus, late caelestis substantiae magnitudo porrigitur: non loco clauditur, non opinione comprehenditur, non aestimatione concluditur, non aetate variatur. AMBROSE; It was said also of John, that he shall be great, but of him indeed as of a great man, of Christ, as of the great God. For abundantly is poured forth the power of God; widely the greatness of the heavenly substance extended, neither confined by place, nor grasped by thought; neither determined by calculation, nor altered by age. Origenes: Vide ergo magnitudinem salvatoris quomodo in toto orbe diffusa sit: ascende in caelos, quomodo caelestia repleverit; descende cogitatione ad abyssos, et vide eum illuc descendisse: si hoc videris, pariter intueberis opere completum hic erit magnus. ORIGEN; See then the greatness of the Savior, how it is diffused over the whole world. Go up to heaven, see there how it has filled the heavenly places; carry your thoughts down to the deep, behold, there too He has descended. If you see this, then, in like manner, behold you fulfilled in very deed, He shall be great. Graecus: Neque carnis assumptio deitatis derogat celsitudini; immo potius humanitatis humilitas sublimatur; unde sequitur et filius altissimi vocabitur. Non utique tu impones vocabulum, sed ipse vocabitur: a quo nisi a consubstantiali genitore? Nullus enim filium novit nisi pater. Penes quem vero infallibilis est notitia geniti, is verus interpres est erga impositionem congruam nominis: propter quod dicit: hic est filius meus dilectus, ab aeterno siquidem est, quamvis nunc ad nostram doctrinam nomen eius patuerit. Et ideo ait vocabitur, non: fiet vel generabitur: nam et ante saecula fuerat consubstantialis patri. Hunc ergo concipies, huius mater efficieris, hunc virginalis cella concludet, cuius caeleste spatium capax non extitit. GREEK EX. The assumption of our flesh does not diminish ought from the loftiness of the Deity, but rather exalts the lowness of man’s nature. Hence it follows, And he shall be called the Son of the Highest. Not, you shall give Him the name, but He Himself shall be called. By whom, but His Father of like substance with Himself? For no one has known the Son but the Father. But He in Whom exists the infallible knowledge of His Son, is the true interpreter as to the name which should be given Him, when He says, This is my beloved Son; for such indeed from everlasting He is, though His name was not revealed till now; therefore he says, He shall be called, not shall be made or begotten. For before the worlds He was of like substance with the Father. Him therefore you shall conceive; His mother you shall become; Him shall your virgin shrine enclose, Whom the heavens were not able to contain. Chrysostomus: Ceterum si quidem enorme quibusdam videtur, Deum habitare corpus; nonne sol, cuius est corpus sensibile, quocumque radios mittit, non laeditur in propria puritate? Multo ergo magis iustitiae sol ex utero virginali mundissimum corpus assumens, non tantum contaminatus non est, immo etiam ipsam matrem sanctiorem ostendit. CHRYS. But since it seems shocking or unworthy to some men that God should inhabit a body, is the Sun, I would ask, the heat whereof is felt by each body that receives its rays, at all sullied as to its natural purity? Much more then does the Sun of Righteousness, in taking upon Himself a most pure body from the Virgin’s womb, escape not only defilement, but even show forth His own mother in greater holiness. Graecus: Et ut virginem redderet memorem prophetarum, subdit et dabit illi dominus Deus sedem David patris eius, ut noscat liquido quoniam qui nasciturus est ab ea, ipse est Christus, quem illi promiserunt ex David semine nasciturum. GREEK EX. And to make the Virgin mindful of the prophets, he adds, And the Lord God shall give to him the seat of David, that she might know clearly, that He Who is to be born of her is that very Christ, Whom the prophets promised should be born of the seed of David. Cyrillus: Non tamen ex Ioseph est editum corpus Christi mundissimum; secundum enim unam lineam cognationis profluxerant Ioseph et virgo, ex qua formam humanitatis unigenitus sumpsit. CYRIL; Not however from Joseph proceeded the most pure descent of Christ. For from one and the same line of connection had sprung both Joseph and the Virgin, and from this the only-begotten had taken the form of man. Basilius: Non autem in materiali sede David sedit dominus, translato Iudaico regno ad Herodem; sed sedem appellat David, in qua resedit dominus, indissolubile regnum; unde sequitur et regnabit in domo Iacob in aeternum. BASIL; Our Lord sat not on the earthly throne of David, the Jewish kingdom having been transferred to Herod. The seat of David is that on which our Lord reestablished His spiritual kingdom which should never be destroyed. Hence it follows, And he shall reign over the house of Jacob. Chrysostomus: Dicit autem ad praesens domum Iacob eos qui de numero Iudaeorum crediderunt in illum: ut enim Paulus dicit: non omnes qui ex Israel sunt, hi sunt Israelitae; sed qui sunt filii promissionis, computantur in semine. CHRYS. Now He assigns to the present house of Jacob all those who were of the number of the Jews that believed on Him. For as Paul says, They are not all Israel which are of Israel, but the children of the promise are counted for the seed. Beda: Vel domum Iacob totam Ecclesiam dicit, quae vel de bona radice nata, vel cum oleaster esset, merito tamen fidei in bonam est inserta olivam. BEDE; Or by the house of Jacob he means the whole Church which either sprang from a good root, or though formerly a wild olive branch, has yet been for a reward of its faith grafted into the good olive tree. Graecus: Nullius autem est in aeternum regnare, nisi Dei solius: quo fit ut etsi propter incarnationem dicatur David sedem accipere, tamen idem ipse, inquantum Deus, rex aeternus agnoscitur. Sequitur et regni eius non erit finis: non solum inquantum Deus est, sed etiam in eo quod homo: et in praesenti quidem habet regnum multorum, finaliter vero universorum, cum ei omnia subicientur. GREEK EX. But to reign for ever is of none save God alone; and hence though because of the incarnation- t nation Christ is said to receive the seat of David, yet as being Himself God He is acknowledged to be the eternal King. It follows, And his kingdom shall have no end, not in that He is God, but in that He is man also. Now indeed He has the kingdom of many nations, but finally he shall reign over all, when all things shall be put under Him. Beda: Omittat ergo Nestorius dicere hominem tantum ex virgine natum, et hunc a verbo Dei non in unitatem personae esse receptum: Angelus enim qui ait eumdem ipsum patrem habere David, quem filium altissimi vocari praenuntiat, in duabus naturis unam Christi personam demonstrat. Non autem ideo futuri temporis verbis Angelus utitur, quia secundum haereticos Christus ante Mariam non fuerit, sed quia secundum eamdem personam homo cum Deo idem filii nomen sortitur. BEDE; Let Nestorius then cease to say that the Virgin’s Son is only man, and to deny that He is taken up by the Word of God into the unity of the Person. For the Angel when he says that the very same has David for His father whom he declares is called the Son of the Highest, demonstrates the one Person of Christ in two natures. The Angel uses the future tense not because, as the Heretics say, Christ was not before Mary, but because in the same person, man with God shares the same name of Son.
Lectio 11
Ambrosius: Neque non credere Angelo Maria debuit, neque tam temere usurpare divina; unde dicitur dixit autem Maria ad Angelum: quomodo fiet istud? Temperatior est ista responsio quam verba sacerdotis. Haec ait quomodo fiet istud? Ille respondit unde hoc sciam? Negat ille se credere, et quasi fidei adhuc alium quaerit auctorem; ista se facere profitetur, nec dubitat esse faciendum, quod quomodo fiat inquirit. Legerat Maria: ecce concipiet in utero, et pariet filium: ideo credidit futurum; sed quomodo fieret ante non legerat: non enim quemadmodum fieret vel prophetae tanto fuerat revelatum: tantum enim mysterium non hominis fuit, sed Angeli ore promendum. AMBROSE; It was Mary’s part neither to refuse belief in the Angel, nor too hastily take to herself the divine message. How subdued her answer is, compared with the words of the Priest. Then said Mary to the Angel, How shall this be? She says, How shall this be? He answers, Whereby shall I know this? He refuses to believe that which he says he does not know, and seeks as it were still further authority for belief. She avows herself willing to do that which she doubts not will be done, but how, she is anxious to know. Mary had read, Behold, she shall conceive and bear a son. She believed therefore that it should be but how it was to take place she had never read, for even to so great a prophet this had not been revealed. So great a mystery was not to be divulged by the mouth of man, but of an Angel. Gregorius Nyssenus: Attende etiam mundae virginis vocem: partum annuntiat Angelus; ipsa vero virginitati innititur, praestantiorem incorruptibilitatem angelica visione diiudicans: unde dicit quoniam virum non cognosco. GREG NYSS. Hear the chaste words of the Virgin. The Angel tells her she shall bear a son, but she rests upon her virginity, deeming her inviolability a more precious thing than the Angel’s declaration. Hence she says, Seeing that I know not a man. Basilius: Cognitio multifarie dicitur: dicitur enim cognitio nostri conditoris sapientia, ac magnalium suorum notitia, nec non mandatorum custodia, et quae fit apud eum appropinquatio, et copula nuptialis, ut hic accipitur. BASIL; Knowledge is spoken of in various ways. The wisdom of our Creator is called knowledge, and an acquaintance with His mighty works, the keeping also of His commandments, and the constant drawing near to Him; and besides these the marriage union is called knowledge as it is here. Gregorius Nyssenus: Haec igitur Mariae verba indicium sunt eorum quae tractabat in mentis arcano: nam si causa copulae coniugalis Ioseph desponsari voluisset, cur admiratione ducta est dum sibi narratur conceptio? Cum nimirum ipsa praestolaretur ad tempus mater effici iuxta legis naturam. Verum quia oblatum corpus Deo quasi quoddam ex sacris inviolabile reservari decebat, ideo dicit quoniam virum non cognosco; quasi dicat: etsi sis Angelus, tamen quod virum cognoscam ex impossibilibus cernitur; qualiter igitur mater ero carens coniuge? Ioseph siquidem in sponsum agnovi. GREG NYSS. These words of Mary are a token of what she was pondering in the secrets of her heart; for if for the sake of the marriage union she had wished to be espoused to Joseph, why was she seized with astonishment when the conception was made known to her? seeing in truth she might herself be expecting at the time to become a mother according to the law of nature. But because it was meet that her body being presented to God as an holy offering should be kept inviolate, therefore she says, Seeing that I know not a man. As if she said, Notwithstanding that you who speak are an Angel, yet that I should know a man is plainly an impossible thing. How then can I be a mother, having no husband? For Joseph I have acknowledged as my betrothed. Graecus: Sed considera qualiter virgini solvit dubium Angelus, ac explanat intemeratum connubium, et ineffabilem partum: sequitur enim et respondens Angelus dixit ei: spiritus sanctus superveniet in te. GREEK EX. But mark, how the Angel solves the Virgin’s doubts, and shows to her the unstained marriage and the unspeakable birth. And the Angel answered, and said to her, The Holy Spirit shall come upon you. Chrysostomus: Quasi dicat: non quaeras ordinem naturalem ubi naturam transcendunt et superant quae tractantur. Dicis quomodo fiet istud, quoniam virum non cognosco? Quinimmo eo ipso continget quod es coniugis inexperta: nam si virum experta fuisses, non digna censereris hoc mysterio: non quia profanum sit coniugium, sed quia virginitas potior. Decebat enim communem omnium dominum, et in nativitate nobiscum participare, et ab ea discrepare: quod enim ex utero nasceretur, habuit commune nobiscum; quod autem absque concubitu nasceretur, plus a nobis obtinuit. Quam beatum corpus illud quod ob exuberantem munditiam virginis Mariae, ut videtur, donum animae ad seipsum allexit. In singulis enim ceteris vix utique anima sincera sancti spiritus impetrabit praesentiam; sed nunc caro receptaculum efficitur spiritus.
CHRYS. As if he said, Look not for the order of nature in things which transcend and overpower nature. Do you say, How shall this be, seeing I know not a man? Nay rather, shall it happen to you for this very reason, that you have never known a husband. For if you had, you would not have been thought worthy of the mystery, not that marriage is unholy, but virginity more excellent. It became the common Lord of all both to take part with us, and to differ with us in His nativity; for the being born from the womb, He shared in common with us, but in that He was born without cohabitation, He was exalted far above us. GREG. NYSS. O blessed is that womb which because of the overflowing purity of the Virgin Mary has drawn to itself the gift of life! For in others scarcely indeed shall a pure soul obtain the presence of the Holy Spirit, but in her the flesh is made the receptacle of the Spirit.
Gregorius Nyssenus: Tabulas enim nostrae naturae quas culpa confregerat, denuo verus legislator de terra nostra sibi dolavit, absque concubitu divinitatis suae corpus susceptibile creans, quod divinus digitus sculpsit, scilicet spiritus superveniens virgini. ID. For the tables of our nature which guilt had broken, the true Lawgiver has formed anew to Himself from our dust without cohabitation, creating a body capable of taking, His divinity, which the finger of God has carved, that is to say, the Spirit coming upon the Virgin. Chrysostomus: Insuper et virtus altissimi obumbrabit tibi. Altissimi regis virtus Christus est, qui per adventum spiritus sancti formatur in virgine. ID. Moreover, the power of the Highest shall overshadow you. Christ is the power of the most high King, who by the coming of the Holy Spirit is formed in the Virgin. Gregorius Moralium: Per obumbrationis enim vocabulum, incarnandi Dei utraque natura significatur: umbra enim a lumine formatur et corpore; dominus autem per divinitatem lumen est: quia ergo lumen incorporeum in eius erat utero corporandum, recte ei dicitur virtus altissimi obumbrabit tibi; idest, corpus in te humanitatis accipiet incorporeum lumen divinitatis: hoc enim Mariae dicitur propter mentis refrigerium caelitus datum. GREG By the term overshadowing, both natures of the Incarnate God are signified. For shadow is formed by light and matter. But the Lord by His Divine nature is light. Because then immaterial light was to be embodied in the Virgin’s womb, it is well said to her, The power of the Highest shall overshadow you, that is, the human body in you shall receive an immaterial light of divinity. For this is said to Mary for the heavenly refreshing of her soul. Beda: Non ergo virili, quod non cognoscis, semine, sed spiritus sancti, quo impleris, opere concipies: concupiscentiae in te non erit aestus, ubi umbram faciet spiritus sanctus. BEDE; You shall conceive then not by the seed of man whom you know not, but by the operation of the Holy Spirit with which you are filled. There shall be no flame of desire in you when the Holy Spirit shall overshadow you. Gregorius Nyssenus: Vel dicit obumbrabit tibi: quia sicut corporis umbra praecedentium charactere conformatur, ita indicia deitatis filii ex virtute generandi patebunt. Sicut enim in nobis quaedam vivifica virtus in materia corporali conspicitur qua homo formatur, sic in virgine altissimi virtus per vivificantem spiritum pariter corpori insitam materiam carnis ex virgineo corpore ad formandum novum hominem assumpsit: unde sequitur ideoque et quod nascetur ex te sanctum. GREG. NYSS. Or he says, overshadow you, because as a shadow takes its shape from the character of those bodies which go before it, so the signs of the Son’s Deity will appear from the power of the Father. For as in us a certain life-giving power is seen in the material substance, by which man is formed; so in the Virgin, has the power of the Highest in like manner, by the life-giving Spirit, taken from the Virgin’s body a fleshly substance inherent in the body to form a new man. Hence it follows, Therefore also that holy thing which shall be born of you. Athanasius: Profitemur enim quoniam naturae humanae assumptum ex Maria corpus verissimum extitit, et idem secundum naturam corpori nostro: soror namque nostra Maria est, cum omnes ab Adam descenderimus. ATHAN. For we confess that which then was taken up from Mary to be of the nature of man and a most real body, the very same also according to nature with our own body. For Mary is our sister, seeing we have all descended from Adam. Basilius Lib. de Spir. s.: Unde et Paulus dicit quoniam misit Deus filium suum natum non per mulierem, sed ex muliere. Nam hoc quod dico: per mulierem, transituram poterat indicare nativitatis sententiam; quod autem dicitur ex muliere, manifestat communionem naturae geniti respectu parentis. BASIL; Hence also, St. Paul says, God sent forth his Son, born not (by a woman) but of a woman. For the words by a woman might convey only a mere passing expression of birth, but when it is said, of a woman, there is openly declared a communion of nature between the son and the parent. Gregorius Moralium: Ad distinctionem autem nostrae sanctitatis, Iesus singulariter sanctus nasciturus asseritur: nos quippe etsi sancti efficimur, non tamen nascimur, quia ipsa naturae corruptibilis cognatione constringimur: ille autem solus veraciter sanctus natus est qui ex coniunctione carnalis copulae conceptus non est; qui non, sicut haereticus desipit, alter in humanitate, alter in deitate est; ut purus homo conceptus atque editus, et post per meritum ut Deus esset accepit: sed nuntiante Angelo, et adveniente spiritu, mox verbum in utero, mox intra uterum verbum caro: unde sequitur vocabitur filius Dei. GREG. To distinguish His holiness from ours, Jesus is stated in an especial manner to be born holy. For we although indeed made holy, are not born so, for we are constrained by the very condition of our corruptible nature to cry out with the Prophet, Behold, I was conceived in iniquity. But He alone is in truth holy, who was not conceived by the cementing of a fleshly union, nor as the heretics rave, one person in His human nature, another in His divine; not conceived and brought forth a mere man, and afterwards by his merits, obtained that He should be God, but the Angel announcing and the Spirit coming, first the Word in the womb, afterwards within the womb the Word made flesh. Whence it follows, Shall be called the Son of God. Theophylactus: Vide quomodo sanctam Trinitatem declaravit, non solum spiritum sanctum commemorans, sed et virtutem, idest filium, et altissimum, scilicet patrem. GREEK EX. But observe, how the Angel has declared the whole Trinity to the Virgin, making mention of the Holy Spirit, the Power, and the Most High, for the Trinity its indivisible.
Lectio 12
Chrysostomus: Quoniam praecedens dictum superabat virginis mentem, ad humiliora declinavit sermonem, per sensibilia ipsi suadens: unde dicit et ecce Elisabeth cognata tua. Animadverte Gabrielis industriam: non memoravit eam Sarae vel Rebeccae vel Rachelis, quia antiquiora erant exempla: sed imminens factum inducit, ut eius mentem corroboret, et ob hoc et aetatem commemoravit, cum dicit et ipsa concepit filium in senectute sua: et defectum naturae, sequitur enim et hic mensis est sextus illi quae vocatur sterilis. Non enim a principio conceptus Elisabeth statim annuntiavit, sed acto sex mensium spatio, ut tumor ventris perhibeat argumentum. CHRYS. Seeing that his previous words had overcome the mind of the virgin, the angel drops his discourse to a humbler subject, persuading her by reference to sensible things. Hence he says, And, behold, Elisabeth your cousin, &c. Mark the discretion of Gabriel; he did not remind her of Sarah, or Rebecca, or Rachel, because they were examples of ancient times, but he brings forward a recent event, that he might the more forcibly strike her mind. For this reason also he noticed the age, saying, She also has conceived a son in her old age; and the natural infirmity also. As it follows, And this is the sixth month with her who was called barren. For not immediately at the beginning of Elisabeth’s conception did he make this announcement, but after the space of six months, that the swelling of her womb might confirm its truth. Gregorius Nazianzenus: Sed quaeret aliquis: qualiter ad David Christus refertur? Siquidem Maria de sanguine manavit Aaron, cuius cognatam Angelus Elisabeth asseruit. Sed hoc nutu superno contingit ut regium genus sacerdotali stirpi iungeretur, ut Christus qui rex est et sacerdos, ab utrisque secundum carnem nasceretur. Legitur etiam in Exodo, quoniam Aaron primus secundum legem sacerdos duxit ex tribu Iudae coniugem Elisabeth filiam Aminadab; et attende sacratissimam spiritus administrationem, dum et hanc Zachariae coniugem statuit Elisabeth vocari, reducens nos ad illam Elisabeth quam duxerat Aaron. GREG. NAZ. But some one will ask, How is Christ related to David, since Mary sprang from the blood of Aaron, the angel having declared Elisabeth to be her kinswoman? But this was brought about by the Divine counsel, to the end that the royal race might be united to the priestly stock; that Christ, Who is both King and Priest, might be descended from both according to the flesh. For it is written, that Aaron, the first High Priest according to the law, took from the tribe of Judah for his wife Elisabeth, the daughter of Aminadab. And observe the most holy administration of the Spirit, in ordering that the wife of Zacharias should be called Elisabeth, so bringing us back to that Elisabeth whom Aaron married. Beda: Sic ergo, ne virgo se parere posse diffidat, accepit exemplum sterilis anus pariturae, ut discat omnia Deo possibilia esse, etiam quae naturae ordini videntur esse contraria: unde sequitur quia non erit impossibile apud Deum omne verbum. BEDE; So it was then, lest the virgin should despair of being able to bear a son, that she received the example of one both old and barren about to bring forth, in order that she might learn that all things are possible with God, even those which seem to be opposed to the order of nature. Whence it follows, For there shall be no word impossible with God. Chrysostomus: Ipse namque cum sit naturae dominus, cuncta potest cum velit, qui cuncta peragit et disponit, vitae mortisque lora gubernans. CHRYS. For the Lord of nature can do all things as He will, Who executes and disposes all things, holding the reins of life and death. Augustinus contra Faustum: Quisquis autem dicit: si omnipotens Deus est, faciat ut ea quae facta sunt, facta non fuerint: non percipit se dicere ut ea quae vera sunt, eo ipso quod vera sunt, falsa sint. Potest enim facere quod aliquid non sit quod erat: velut cum aliquem qui coepit esse nascendo, faciat non esse moriendo. Quis autem dicat ut id quod iam non est, faciat non esse? Quidquid enim praeteritum est, iam non est; si de ipso fieri aliquid potest, adhuc est de quo fiat. Et si est, quomodo praeteritum est? Non ergo est quod vere diximus fuisse; sed ideo verum est illud fuisse, quia in nostra sententia verum est, non in ea re quae iam non est: hanc autem sententiam Deus falsam facere non potest. Omnipotentem autem Deum non ita dicimus ac si eum etiam mori posse credamus. Ille plane omnipotens vere solus dicitur qui vere est, et a quo solo est quidquid aliquo modo est. AUG, But whoever says, “If God is omnipotent, let Him cause those things which have been done to have not been done,” does not perceive that he says, “Let Him cause those things which are true, in that very respect in which they are true to be false.” For He may cause a thing not to be which was, as when He makes a man who began to be by birth, not to be by death. But who can say that He makes not to be that which no longer is in being? For whatever is past is no longer in being. But if aught can happen to a thing, that thing is still in being to which any thing happens, and if it is, how is it past? Therefore that is not in being which we have truly said has been, because the truth is, in our opinions, not in that thing which no longer is. But this opinion God can not make false; and we do not so call God omnipotent as supposing also that He could die. He plainly is alone truly called omnipotent, who truly is, and by whom alone that is, whatever in any wise exists, whether spirit or body. Ambrosius: Vide autem humilitatem virginis, vide devotionem: sequitur enim dixit autem Maria: ecce ancilla domini. Ancillam se dicit quae mater eligitur, nec repentino exaltata promisso est. Mitem enim humilemque paritura, humilitatem debuit etiam ipsa praeferre: simul etiam ancillam se dicendo, nullam sibi praerogativam tantae gratiae vindicavit, quin faceret quod iuberetur: unde sequitur fiat mihi secundum verbum tuum. Habes obsequium, vide votum. Ecce ancilla domini, apparatus officii est; fiat mihi secundum verbum tuum, conceptus est voti. AMBROSE; Behold now the humility, the devotion of the virgin. For it follows, But Mary said, Behold the handmaid of the Lord. She calls herself His handmaid, who is chosen to be His mother, so far was she from being exalted by the sudden promise. At the same time also by calling herself handmaid, she claimed to herself in no other way the prerogative of such great grace than that she might do what was commanded her. For about to bring forth One meek and lowly, she was bound herself to show forth lowliness. As it follows, Be it to me according to your word. You have her submission, you see her wish. Behold the handmaid of the Lord, signifies the readiness of duty. Be it to me according to your word, the conception of the wish. Eusebius: Alius aliud quiddam in praesenti sermone virginis extollet apicibus; hic quidem constantiam, hic obedientiae promptitudinem; alius quod non allecta est tam splendidis et arduis per magnum Archangelum promissis pollicitis; alius quod non excessit modum in dando instantias, sed aequaliter cavit et Evae levitatem et Zachariae inobedientiam: mihi autem humilitatis profunditas non minus conspicitur admiranda. GREEK EX. Some men will highly extol one thing, some another, in these words of the virgin. One man, for example, her constancy, another her willingness of obedience; one man her not being tempted by the great and glorious promises of the great archangel; another, her self-command in not giving an instant assent, equally avoiding both the heedlessness of Eve and the disobedience of Zacharias. But to me the depth of her humility is an object no less worthy of admiration. Gregorius Moralium: Per ineffabile namque sacramentum concepto sancto partu inviolabili secundum veritatem utriusque naturae, eadem virgo ancilla domini fuit et mater. GREG. Through an ineffable sacrament of a holy conception and a birth inviolable, agreeable to the truth of each nature, the same virgin was both the handmaid and mother of the Lord. Beda: Accepto autem virginis consensu, mox Angelus caelestia repetit: unde sequitur et discessit ab illa Angelus. BEDE; Having received the consent of the virgin, the angel soon returns heavenward, as it follows, And the angel departed from her. Eusebius: Non solum impetrans quod optabat, sed stupens in virginea forma, et virtutis plenitudine. EUSEBIUS. Not only having obtained what he wished, but wondering at her virgin beauty, and the ripeness of her virtue.
Lectio 13
Ambrosius: Angelus cum abscondita nuntiaret, ut fides astrueretur, exemplo feminae sterilis conceptum virgini nuntiavit. Ubi hoc audivit Maria, non quasi incredula de oraculo, nec quasi incerta de nuntio, nec quasi dubitans de exemplo; sed quasi laeta pro voto, religiosa pro officio, festina prae gaudio in montana perrexit: unde dicitur exurgens autem Maria in diebus illis abiit in montana. Quo enim, iam Deo plena, nisi ad superiora cum festinatione conscenderet? AMBROSE; The Angel, when he announced the hidden mysteries to the Virgin, that he might build up her faith by an example, related to her the conception of a barren woman. When Mary heard it, it was not that she disbelieved the oracle, or was uncertain about the messenger, or doubtful of the example, but rejoicing in the fulfillment of her wish, and conscientious in the observance of her duty, she gladly went forth into the hill country. For what could Mary now, filled with God, but ascend into the higher parts with haste! Origenes in Lucam: Iesus enim, qui in utero illius erat, festinabat adhuc in ventre matris Ioannem positum sanctificare: unde sequitur cum festinatione. ORIGEN; For Jesus who was in her womb hastened to sanctify John, still in the womb of his mother. Whence it follows, with haste. Ambrosius: Nescit tarda molimina spiritus sancti gratia. Discite, virgines, non circumcursare per alienas aedes, non demorari in plateis, non aliquos in publico miscere sermones. AMBROSE; The grace of the Holy Spirit knows not of slow workings. Learn, you virgins, not to loiter in the streets, nor mix in public talk. Theophylactus: Propter hoc abiit in montana, quia Zacharias in montanis habitabat, unde sequitur in civitatem Iuda, et intravit in domum Zachariae. THEOPHYL. She went into the mountains, because Zacharias dwelt there. As it follows, To a city of Juda, and entered into the house of Zacharias. Ambrosius: Discite vos, sanctae mulieres, sedulitatem, quam praegnantibus debeatis exhibere cognatis. Mariam autem quae sola in intimis penetralibus versabatur, non a publico virginitatis pudor, non a studio asperitas montium, non ab officio prolixitas itineris retardavit. Discite etiam, virgines, humilitatem Mariae: venit propinqua ad proximam, iunior ad seniorem; nec solum venit, sed et prior salutavit: unde sequitur et salutavit Elisabeth. Decet enim ut quanto castior virgo, tanto humilior sit, noveritque deferre senioribus. Sit magistra humilitatis in qua est professio castitatis. Est etiam causa pietatis: quia superior venit ad inferiorem, ut inferior adiuvetur; Maria ad Elisabeth; Christus ad Ioannem. Learn, O holy women, the attention which you ought to show for your kinswomen with child. For Mary, who before dwelt alone in the secret of her chamber, neither virgin modesty caused to shrink from the public gaze, nor the rugged mountains from pursuing her purpose, nor the tediousness of the journey from performing her duty. Learn also, O virgins, the lowliness of Mary. She came a kinswoman to her next of kin, the younger to the elder, nor did she merely come to her, but was the first to give her salutations; as it follows, And she saluted, Elisabeth. For the more chaste a virgin is, the more humble she should be, and ready to give way to her elders. Let her then be the mistress of humility, in whom is the profession of chastity. Mary is also a cause of piety, in that the higher went to the lower, that the lower might be assisted, Mary to Elisabeth, Christ to John. Chrysostomus super Matth: Vel aliter celabat quae supra dicta sunt in se virgo, nec cuiquam hominum pandit: non enim credebat ab aliis posse fidem adhiberi mirandis relatibus; immo magis putabat se pati convicia si diceret, quasi volens scelus proprium palliare. CHRYS. Or else the Virgin kept to herself all those things which have been said, not revealing them to any one, for she did not believe that any credit would be given to her wonderful story; nay, she rather thought she would suffer reproach if she told it, as if wishing to screen her own guilt. Graecus: Ad solam autem refugit Elisabeth: sic enim consueverat propter cognationem, et propter ceteram huiusmodi coniunctionem. GREEK EX. But to Elisabeth alone she has recourse, as she was wont to do from their relationship, and other close bonds of union. Ambrosius: Cito autem adventus Mariae, et praesentiae dominicae beneficia declarantur: nam sequitur et factum est, ut audivit salutationem Mariae Elisabeth, exultavit infans in utero eius. Vide distinctionem, singulorumque verborum proprietates. Vocem prior Elisabeth audivit, sed Ioannes prior gratiam sensit; illa naturae ordine audivit, iste exultavit ratione mysterii; illa Mariae, iste domini sensit adventum. AMBROSE; But soon the blessed fruits of Mary’s coming and our Lord’s presence are made evident. For it follows, And it came to pass, that when Elisabeth heard the salutation of Mary, the babe leaped in her womb. Mark the distinction and propriety of each word. Elisabeth first heard the word, but John first experienced the grace. She heard by the order of nature, he leaped by reason of the mystery. She perceived the coming of Mary, he the coming of the Lord. Graecus: Propheta enim parente acutius videt et audit, salutatque prophetatum; sed quoniam verbis non poterat, saltat in utero; quod maximum existit in gaudio. Quis unquam novit tripudium nativitate antiquius? Insinuavit gratia quae naturae ignota extiterant; reclusus ventre miles agnovit dominum ac regem oriturum, ventris tegmine non obstante mysticae visioni: inspexit enim non palpebris, sed spiritu. GREEK EX. For the Prophet sees and hears more acutely than his mother, and salutes the chief of Prophets; but as he could not do this in words, he leaps in the womb, which was the greatest token of his joy. Who ever heard of leaping at a time previous to birth? Grace introduced things to which nature was a stranger. Shut up in the womb, the soldier acknowledged his Lord and King soon to be born, the womb’s covering being no obstacle to the mystical sight. Origenes: Non autem antea repletus fuerat spiritu donec assisteret quae Christum gerebat in utero; tunc autem et spiritu erat plenus, et resultabat in parente: unde sequitur et repleta est spiritu sancto Elisabeth. Non autem dubium est quin quae tunc repleta est spiritu sancto, propter filium sit repleta. ORIGEN; He was not filled with the Spirit, until she stood near him who bore Christ in her womb. Then indeed he was both filled with the Spirit, and leaping imparted the grace to his mother; as it follows, And Elisabeth was filled with the Holy Spirit. But we cannot doubt that she who was then filled with the Holy Spirit, was filled because of her son. Ambrosius: Illa autem quae se occultaverat et conceperat filium, iactare se coepit, quia gerebat prophetam; et quae erubescebat ante, benedicit: unde sequitur et exclamavit voce magna, et dixit: benedicta tu inter mulieres. Magna voce clamavit, ubi domini sensit adventum, quia religiosum credidit partum. AMBROSE; She who had hid herself because she conceived a son, began to glory that she carried in her womb a prophet, and she who had before blushed, now gives her blessing; as it follows, And she spoke out with a loud voice, Blessed are you among women. With a loud voice she exclaimed when she perceived the Lord’s coming, for she believed it to be a holy birth. Origenes: Dicit autem benedicta tu inter mulieres: nulla enim unquam tantae fuit gratiae particeps aut esse poterit; unius enim divini germinis parens est unica. But she says, Blessed are you among women. For none was ever partaker of such grace or could be, since of the one Divine seed, there is one only parent. Beda: Eadem autem voce ab Elisabeth qua a Gabriele benedicitur, quatenus et Angelis et hominibus veneranda monstretur. BEDE; Mary is blessed by Elisabeth with the same words as before by Gabriel, to show that she was to be reverenced both by men and angels. Theophylactus: Quia vero aliae sanctae mulieres fuerunt, quae tamen genuerunt filios peccato inquinatos, subiungit et benedictus fructus ventris tui. Vel aliter intelligitur. Dixerat benedicta tu inter mulieres; deinde quasi interrogante aliquo, quare, subiungit et benedictus fructus ventris tui, sicut dicitur in Psalmo 117, 26-27: benedictus qui venit in nomine domini, Deus dominus, et illuxit nobis. Consuevit enim sacra Scriptura et pro quia recipere. THEOPHYL. But because there have been other holy women who yet have borne sons stained with sin, she adds, And blessed is the fruit of your womb. Or another interpretation is, having said, Blessed are you among women, she then, as if some one inquired the cause, answers, And blessed is the fruit of your womb: as it is said, Blessed be he that comes in the name of the Lord. The Lord God, and he has shown us light; for the Holy Scriptures often use "and" instead of "because". Origenes: Fructum autem ventris Dei genitricis dominum dixit: quia nequaquam ex viro, sed ex sola Maria processit: nam qui semen sumpserunt a patribus, fructus eorum existunt. TITUS BOST. Now she rightly calls the Lord the fruit of the virgin’s womb, because He proceeded not from man, but from Mary alone. For they who are sown by their fathers are the fruits of their fathers. Graecus: Solus ergo hic fructus benedictus: quia absque viro et absque peccato producitur. GREEK EX. This fruit alone then is blessed, because it is; produced without man, and without sin. Beda: Iste est fructus, qui David promittitur: de fructu ventris tui ponam super sedem tuam. BEDE; This is the fruit which is promised to David, Of the fruit of your body will I set upon your throne. Severus: In qua parte emergit Eutychis redargutio, dum fructus ventris Christus asseritur omnis enim fructus est eiusdem naturae cum planta: unde et virginem relinquitur eiusdem fuisse naturae cum secundo Adam, qui tollit peccata mundi. Sed et qui phantasticam opinionem de carne Christi confingunt, in vero Dei genitricis partu erubescant; nam ipse fructus ex ipsa substantia procedit arboris. Ubi sunt etiam dicentes, quasi per aquaeductum Christum transisse per virginem? Advertant ex dictis Elisabeth, quam replevit spiritus, Christum fructum fuisse ventris. Sequitur unde hoc mihi ut veniat mater domini mei ad me? From this place we derive the refutation of Eutyches, in that Christ is stated to be the fruit of the womb. For all fruit is of the same nature with the tree that bears it. It remains then that the virgin was also of the same nature with the second Adam, who takes away the sins of the world. But let those also who invent curious fictions concerning the flesh of Christ, blush when they hear of the real child-bearing of the mother of God. For the fruit itself proceeds from the very substance of the tree. Where too are those who say that Christ passed through the virgin as water through an aqueduct? Let these consider the words of Elisabeth who was filled with the Spirit, that Christ was the fruit of the womb. It follows, And whence is this to me, that the mother of my Lord should come to me? Ambrosius: Non quasi ignorans dicit: scit enim esse sancti spiritus gratiam et operationem, ut mater domini matrem prophetae ad profectum sui pignoris salutet: sed quasi non humani hoc meriti, sed divinae gratiae munus esse cognoscat, ita dicit unde hoc mihi: hoc est qua iustitia, quibus factis, pro quibus meritis? AMBROSE; She says it not ignorantly, for she knew it was by the grace and operation of the Holy Spirit that the mother of the prophet should be saluted by the mother of his Lord, to the advancement and growth of her own pledge; but being aware that this was of no human deserving, but a gift of Divine grace, she therefore says, Whence is this to me, that is, By what right of mine, by what that I have done, for what good deeds? Origenes: Convenit autem hoc dicens cum filio; nam et Ioannes indignum se sentiebat adventu Christi ad ipsum. Matrem autem domini nuncupat adhuc virginem existentem, praeoccupans eventum ex dicto prophetico. Divina autem promissio duxerat Mariam ad Elisabeth, ut Ioannis testimonium ab utero perveniret ad dominum; ex tunc enim Ioannem dominus in prophetam constituit: unde sequitur ecce enim, ut facta est vox salutationis tuae in auribus meis, exultavit infans in utero meo. ORIGEN; Now in saying this, she coincides with her son. For John also felt that he was unworthy of our Lord’s coming to him. But she gives the name of “the mother of our Lord” to one still a virgin, thus forestalling the event by the words of prophecy. Divine foreknowledge brought Mary to Elisabeth, that the testimony of John might reach the Lord. For from that time Christ ordained John to be a prophet. Hence it follows, For, lo, as soon as the voice of your salutation sounded, &c. Augustinus ad Dardanum: Hoc autem ut diceret, sicut Evangelista praelocutus est, repleta est spiritu sancto; quo proculdubio revelante cognovit quid illa exultatio significasset; idest, infantis illius venisse matrem, cuius ipse praecursor, et demonstrator esset futurus. Potuit ergo esse ista significatio rei tantae a maioribus cognoscendae, non a parvulo cognitae: non enim dixit: exultavit in fide infans in utero meo, sed exultavit in gaudio. Videmus autem exultationem non solum parvulorum, sed etiam pecorum: non utique de aliqua fide vel religione, vel quacumque rationabili cognitione venientem. Sed haec inusitata et nova extitit, quia in utero, et eius adventu quae omnium salvatorem fuerat paritura. Ideo haec exultatio, et tamquam matri domini reddita resalutatio, sicut solent miracula fieri, facta est divinitus in infante, non humanitus ab infante; quamquam etiam si usque adeo in illo puero est acceleratus usus rationis et voluntatis ut intra viscera materna iam posset agnoscere, credere et consentire, etiam hoc in miraculis habendum divinae potentiae, non ad humanae tradendum exemplar naturae. AUG. But in order to say this, as the Evangelist has premised, she was filled with the Holy Spirit, by whose revelation undoubtedly she knew what that leaping of the child meant; namely, that the mother of Him had come to her, whose forerunner and herald that child was to be. Such then might be the meaning of so great an event; to be known indeed by grown up persons, but not understood by a little child; for she said not, “The babe leaped in faith in my womb,” but leaped for joy. Now we see not only children leaping for joy, but even the cattle; not surely from any faith or religious feeling, or any rational knowledge. But this joy was strange and unwonted, for it was in the womb; and at the coming of her who was to bring forth the Savior of the world. This joy, therefore, and as it were reciprocal salutation to the mother of the Lord, was caused (as miracles are) by Divine influences in the child, not in any human way by him. For even supposing the exercise of reason and the will had been so far advanced in that child, as that he should be able in the bowels of his mother to know, believe, and assent; yet surely that must be placed among the miracles of Divine power, not referred to human examples. Origenes: Venerat autem mater domini visura Elisabeth miraculosum conceptum, quem retulerat Angelus, ut per hoc sequatur credulitas potioris ad virginem manaturi: et ad hanc fidem facit sermo Elisabeth, dicentis et beata quae credidisti, quoniam perficientur ea quae dicta sunt tibi a domino. THEOPHYL. The mother of our Lord had come to see Elisabeth, as also the miraculous conception, from which the Angel had told her should result the belief of a far greater conception, to happen to herself; and to this belief the words of Elisabeth refer, And blessed are you who have believed, for there shall be a performance of those things which were told you from the Lord. Ambrosius: Vides minime dubitasse Mariam, sed credidisse; et ideo fructum fidei consecutam. AMBROSE; You see that Mary doubted not but believed, and therefore the fruit of faith followed. Beda: Nec mirum, si dominus redempturus mundum, operationem suam inchoavit a matre; ut per quam salus omnibus parabatur, eadem prima fructum salutis hauriret ex pignore. BEDE; Nor is it to be wondered at, that our Lord, about to redeem the world, commenced His mighty works with His mother, that she, through whom the salvation of all men was prepared, should herself be the first to reap the fruit of salvation from her pledge. Ambrosius: Sed et vos beati qui audivistis et credidistis: quaecumque enim crediderit anima, et concipit et generat Dei verbum, et opera eius agnoscit. AMBROSE; But happy are you also who have heard and believed, for whatever soul has believed, both conceives and brings forth the word of God, and knows His works. Beda: Omnis autem anima quae verbum Dei mente concepit, virtutum statim celsa cacumina gressu conscendit amoris, quatenus civitatem Iuda, idest confessionis et laudis arcem, penetrare, et usque ad perfectionem fidei, spei et caritatis, quasi tribus in ea mensibus valeat commorari. BEDE; But every soul which has conceived the word of God in the heart, straightway climbs the lofty summits of the virtues by the stairs of love, so as to be able to enter into the city of Juda, (into the citadel of prayer and praise, and abide as it were for three months in it,) to the perfection of faith, hope, and charity. Gregorius super Ezech: Simul et de praeterito et de praesenti et de futuro per prophetiae spiritum tacta est, quae et eam promissionibus Angeli credidisse cognovit, et matrem nominans, quia redemptorem humani generis in utero portaret, intellexit: et cum omnia perficienda praediceret, quid etiam de futuro sequeretur aspexit. GREG. She was touched with the spirit of prophecy at once, both as to the past, present, and future. She knew that Mary had believed the promises of the Angel; she perceived when she gave her the name of mother, that Mary was carrying in her womb the Redeemer of mankind; and when she foretold that all things would be accomplished, she saw also what was as to follow in the future.
Lectio 14
Ambrosius: Sicut peccatum a mulieribus coepit, ita et bona a mulieribus inchoantur: unde non otiosum videtur quod et ante Ioannem Elisabeth prophetizat, et Maria ante domini generationem. Sequitur autem ut Mariae quo persona melior, eo prophetia sit plenior. AMBROSE; As evil came into the world by a woman, so also is good introduced by women; and so it seems not without meaning, that both Elisabeth prophesies before John, and Mary before the birth of the Lord. But it follows, that as Mary was the greater person, so she uttered the fuller prophecy. Basilius: Virgo enim intentione sublimi ac speculatione profunda immensitatem contemplans mysterii, quasi profundius gradiens, magnificat Deum: unde dicitur et ait Maria: magnificat anima mea dominum. BASIL; For the Virgin, with lofty thoughts and deep penetration, contemplates the boundless mystery, the further she advances, magnifying God; And Mary said, My soul doth magnify the Lord. Graecus: Quasi diceret: mirabilia quae Deus praenuntiavit, in meo corpore exercebit; sed anima mea infructuosa apud Deum non erit. Convenit autem mihi et voluntatis fructum afferre: nam quantum amplo doceor miraculo, tantum teneor glorificare in me mirabilia operantem. GREEK EX. As if she said, Marvelous things has the Lord declared that He will accomplish in my body, but neither shall my soul be unfruitful before God. It becomes me to offer Him the fruit also of my will, for inasmuch as I am obedient to a mighty miracle, am I bound to glorify Him who performs His mighty works in me. Origenes in Lucam: Si autem dominus nec augmentum nec detrimentum recipere potest; quid est quod Maria loquitur magnificat anima mea dominum? Sed si considerem dominum salvatorem imaginem esse invisibilis Dei, et animam factam ad eius imaginem, ut sit imago imaginis: tunc videbo quoniam, in exemplo eorum qui solent imagines pingere, quando magnificavero animam meam opere, cogitatione, sermone, tunc imago Dei grandis efficitur, et ipse dominus, cuius imago est in anima mea, magnificatur. ORIGEN; Now if the Lord could neither receive increase or decrease, what is this that Mary speaks of, My soul doth magnify the Lord? But if I consider that the Lord our Savior is the image of the invisible God, and that the soul is created according to His image, so as to be an image of an image, then I shall see plainly, that as after the manner of those who are accustomed to paint images, each one of us forming his soul after the image of Christ, makes it great or little, base or noble, after the likeness of the original so when I have made my soul great in thought, word, and deed, the image of God is made great, and the Lord Himself whose image it is, is magnified in my soul.
Lectio 15
Basilius: Primus spiritus fructus est pax et gaudium. Quia ergo virgo sancta totam sibi hauserat spiritus gratiam, merito subiungit et exultavit spiritus meus in Deo salutari meo. Idem animam dicit et spiritum. Consueta autem in Scripturis exultationis prolatio insinuat alacrem quemdam et iocosum habitum animae in his qui digni sunt. Proinde virgo exultat in domino ineffabili cordis tripudio et resultatione in strepitu honesti affectus. Sequitur in Deo salutari meo. BASIL; The first-fruit of the Spirit is peace and joy. Because then the holy Virgin had drunk in all the graces of the Spirit, she rightly adds, And my spirit has leaped for joy. She means the same thing, soul and spirit. But the frequent mention of leaping for joy in the Scriptures implies a certain bright and cheerful state of mind in those who are worthy. Hence the Virgin exults in the Lord with an unspeakable springing (and bounding) of the heart for joy, and in the breaking forth into utterance of a noble affection It follows, in God my Savior. Beda: Quia eiusdem Iesu, idest salvatoris, spiritus virginis aeterna divinitate laetatur, cuius caro temporali conceptione foetatur. BEDE; Because the spirit of the Virgin rejoices in the eternal Godhead of the same Jesus (i.e. the Savior,) whose flesh is formed in the womb by a temporal conception. Ambrosius: Magnificat ergo anima Mariae dominum, et exultat spiritus eius in Deo: eo quod anima et spiritu patri filioque devota, unum Deum, per quem omnia, pio veneratur affectu. Sit autem in singulis Mariae anima, ut magnificet dominum, sit in singulis spiritus Mariae, ut exultet in domino. Si secundum carnem una mater est Christi, secundum fidem tamen omnium fructus est Christus: omnis enim anima accipit Dei verbum; si tamen immaculata et immunis a vitiis sit, et intemerato castimoniam pudore custodiat. AMBROSE; The soul of Mary therefore magnifies the Lord, and her spirit rejoiced in God, because with soul and spirit devoted to the Father and the Son, she worships with a pious affection the one God from whom are all things. But let every one have the spirit of Mary, so that he may rejoice in the Lord. If according to the flesh there is one mother of Christ, yet, according to faith, Christ is the fruit of all. For every soul receives the word of God if only he be unspotted and free from sin, and preserves it with unsullied purity. Theophylactus: Ille autem Deum magnificat, qui digne sequitur Christum, et dum Christianus vocatur, Christi non minuit dignitatem, magna et caelestia operando; et tunc spiritus eius, idest spirituale chrisma exultabit, idest proficiet, et non mortificabitur. THEOPHYL. But he magnifies God who worthily follows Christ, and now that he is called Christian, lessens not the glory of Christ by acting unworthily, but does great and heavenly things; and then the Spirit (that is, the anointing of the Spirit) shall rejoice, (i.e. make him to prosper,) and shall not be withdrawn, so to say, and put to death. Basilius: Si quando vero lux in cor suum irrepserit, et ad Deum diligendum, et contemnenda corporea per illam obscuram et brevem imaginem perfectam perceperit iustorum conscientiam, absque ulla difficultate consequetur in domino gaudium. BASIL; But if at any time light shall have crept into his heart, and loving God and despising bodily things he shall have gained the perfect standing of the just, without any difficulty shall he obtain joy in the Lord. Origenes: Prius autem anima magnificat dominum, ut postea exultet in Deo: nisi enim antea crediderimus, exultare non possumus. ORIGEN; But the soul first magnifies the Lord, that it may afterwards rejoice in God; for unless we have first believed, we can not rejoice.
Lectio 16
Graecus: Causam manifestat cur se magnificare Deum deceat ac exultare in illo, dicens quia respexit humilitatem ancillae suae; quasi diceret: ipse providit, non ego expectavi; humilibus eram contenta. Nunc autem ad ineffabile consilium eligor, et exaltor de terra ad sidera. GREEK EX. She gives the reason why it becomes her to magnify God and to rejoice in Him, saying, For he has regarded the lowliness of his handmaiden; as if she said, “He Himself foresaw, therefore I did not look for Him.” I was content with things lowly, but now am I chosen to counsels unspeakable, and raised up from the earth to the stars. Augustinus: O vera humilitas, quae Deum hominibus peperit, vitam mortalibus edidit, caelos innovavit, mundum purificavit, Paradisum aperuit, et hominum animas liberavit. Facta est Mariae humilitas scala caelestis, per quam Deus descendit ad terras. Quid enim est dicere respexit, nisi approbavit? Multi enim videntur in conspectu hominum humiles esse; sed eorum humilitas a domino non respicitur. Si enim veraciter humiles essent Deumque ab hominibus non se laudari vellent; non in hoc mundo, sed in Deo spiritus eorum exultaret. AUG. O true lowliness, which has borne God to men, has given life to mortals, made new heavens and a pure earth, opened the gates of Paradise, and set free the souls of men. The lowliness of Mary was made the heavenly ladder, by which God descended upon earth. For whet does regarded mean but “approved;” For many seem in my sight to be lowly, but their lowliness is not regarded by the Lord. For if they were truly lowly, their spirit would rejoice not in the world, but in God. Origenes in Lucam: Sed quid humile atque deiectum habebat quae Dei filium gestabat in utero? Sed considera quoniam humilitas in Scripturis una de virtutibus praedicatur, quae a philosophis atyphia, sive metriotis, dicitur. Sed et nos eam possumus appellare quodam circuitu, cum aliquis non est inflatus, sed ipse se deicit. ORIGEN; But why was she lowly and cast down, who carried in her womb the Son of God? Consider that lowliness which in the Scriptures is particularly praised as one of the virtues, so called by the philosophers “modestia.” And we also may paraphrase it, that state of mind in which a man instead of being puffed up, casts himself down. Beda: Cuius autem humilitas respicitur, recte beata ab omnibus cognominatur: unde sequitur ecce enim ex hoc beatam me dicent omnes generationes. BEDE, But she, whose humility is regarded, is rightly called blessed by all; as it follows, For, behold, from henceforth all shall call me blessed. Athanasius: Si enim secundum prophetam beati sunt qui habent semen in Sion, et proximos in Ierusalem: quantum debet esse praeconium divinae ac sacrosanctae virginis Mariae, quae secundum carnem verbi genitrix est effecta? ATHAN. For if as the Prophet says, Blessed are they who have seed in Sion, and kinsfolk in Jerusalem, how great should be the celebration of the divine and ever holy Virgin Mary, who was made according to the flesh, the Mother of the Word? Graecus: Non autem se beatam appellat inani vexata gloria: unde enim focus in ipsa superbiae, quae se ancillam domini nuncupavit? Sed sacro tacta spiritu quae futura sunt praescivit. GREEK EX. She does not call herself blessed from vain glory, for what room is there for pride in her who named herself the handmaid of the Lord? But, touched by the Holy Spirit, she foretold those things which were to come. Beda: Decebat enim ut, sicut per superbiam primi parentis mors in mundum intravit, ita per humilitatem Mariae vitae introitus videretur. BEDE, For it was fitting, that as by the pride of our first parent death came into the world, so by the lowliness of Mary should be opened the entrance into life. Theophylactus: Et ideo dicit omnes generationes; non solum Elisabeth, sed etiam omnes credentium nationes. THEOPHYL. And therefore she says, all generations, not only Elisabeth, but also every nation that believed.
Lectio 17
Theophylactus: Ostendit virgo non per suam virtutem se beatam praedicandam; sed causam assignat, dicens quia fecit mihi magna qui potens est. Quae tibi magna fecit? Credo ut creatura ederes creatorem, famula dominum generares, ut per te mundum Deus redimeret, per te illuminaret, per te ad vitam revocaret.
THEOPHYL. The Virgin shows that not for her own virtue is she to be pronounced blessed, but she assigns the cause saying, For he that is mighty has magnified me. AUG. What great things has He done to you; I believe that a creature you gave birth to the Creator, servant you brought forth the Lord, that through you God redeemed the world, through you He restored it to life.
Titus: Quomodo vero magna, nisi quod manens illibata concipio, superans nutu Dei naturam? Digna reputata sum sine viro, non quomodocumque genitrix effici, sed unigeniti salvatoris. TITUS BOST. But where are the great things, if they be not that I still a virgin conceive (by the will of God) overcoming nature. I have been accounted worthy, without being joined to a husband, to be made a mother, not a mother of any one, but of the only-begotten Savior. Beda: Respicit autem hoc ad initium carminis, ubi dictum est magnificat anima mea dominum: sola enim anima illa cui dominus magna facere dignatur, dignis eum praeconiis magnificare potest. BEDE; But this has reference to the beginning of the hymn, where it is said, My soul doth magnify the Lord. For that soul can alone magnify the Lord with due praise, for whom he deigns to do mighty things. Titus: Dicit autem qui potens est, ut si quis diffidat in conceptionis negotio, dum virgo manens concepit, retorqueat miraculum ad potentiam operantis. Nec quia unigenitus accessit ad feminam, ex hoc inquinatur: quia sanctum est nomen eius. TITUS BOST; But she says, that is mighty, that if men should disbelieve the work of her conception, namely, that while yet a virgin, she conceived, she might throw back the miracles upon the power of the Worker. Nor because the only-begotten Son has come to a woman is He thereby defiled, for holy is his name. Basilius: Sanctum vero dicitur nomen Dei, non quia in syllabis quamdam significativam virtutem contineat, sed quia quomodolibet Dei speculatio sancta dignoscitur et sincera. BASIL. But holy is the name of God called, not because in its letters it contains any significant power, but because in whatever way we look at God we distinguish his purity and holiness. Beda: Singularis enim potentiae culmine transcendit omnem creaturam, et ab universis quae fecit lege segregatur; quod Graeca locutione melius intelligitur: in quo ipsum verbum quod dicit agion, quasi extra terram esse significat. BEDE; For in the height of His marvelous power He is far beyond every creature, and is widely removed from all the works of His hands. This is better understood in the Greek tongue, in which the very word which means holy, signifies as it were to be “apart from the earth.”
Lectio 18
Beda: A specialibus se donis ad generalia Dei iudicia convertens, totius humani generis statum describit, subdens et misericordia eius a progenie in progenies timentibus eum; quasi dicat: non solum mihi fecit magna qui potens est, sed et in omni gente qui timet Deum acceptus est illi. BEDE; Turning from God’s special gifts to His general dealings, she describes the condition of the whole hole human race, And his mercy is from generation to generation on them that fear him. As if she said, Not only for me has He that is mighty done great things, but in every nation he that fears God is accepted by Him. Origenes in Lucam: Misericordia enim Dei, non in una generatione, sed in sempiternum extenditur a generatione in generationem. ORIGEN; For the mercy of God is not upon one generation, but extends to eternity from generation to generation. Graecus: Et misericordia eius, quam habet in generationes generationum, ego concipio; ac ipse corpori animato coniungitur, nostram tractans salutem solius intuitu pietatis. Miseretur autem non qualitercumque, sed his quos timor eius compescuit in qualibet natione: unde dicitur timentibus eum; qui scilicet poenitentia ducti, ad fidem et poenitentiam convertuntur; nam qui obstinati sunt, incredulitatis vitio clauserunt sibi ianuam pietatis. GREEK EX. According to the mercy which He has upon generations of generations, I conceive, and He Himself is united to a living body, out of mercy alone undertaking our salvation. Nor is His mercy shown indiscriminately, but upon those who are constrained by the fear of Him in every nation; as it is said, upon those who fear him, that is, upon those who being brought by repentance are turned to faith and renewal for the obstinate unbelievers have by their sin shut against themselves the gate of mercy. Theophylactus: Vel per hoc innuit, quod timentes misericordiam consequenter in generatione ista, idest in praesenti saeculo, et futura, idest in saeculo futuro; in hoc saeculo centuplum accipientes, in illo vero multo maiora. THEOPHYL. Or by this she means that they who fear shall obtain mercy, both in that generation, (that is, the present world,) and the generation which is to come, (i.e. the life everlasting.) For now they receive a hundred-fold, but hereafter far more.
Lectio 19
Beda: Humani generis statum describens, quid superbi et quid humiles mereantur, ostendit dicens fecit potentiam in brachio suo, idest in ipso Dei filio: sicut enim tuum brachium est quo operaris, sic brachium Dei dictum est eius verbum, per quod operatus est mundum. BEDE; In describing the state of mankind, she shows what the proud deserve, and what the humble; saying, He has shown strength with his arm, &c. i.e. with the very Son of God. For as your arm is that whereby you work, so the arm of God is said to be His word by whom He made the world. Origenes in Lucam: Timentibus autem se fecit potentiam in brachio suo: quia licet infirmus ad Deum accesseris, si timueris eum, promissam virtutem consequeris. ORIGEN; But to those that fear Him, He has done mighty things with His arm; though you come weak to God if you have feared Him you shall obtain the promised strength. Theophylactus: In brachio suo, scilicet eius filio incarnato, potentiam fecit: quia natura devicta est, virgine pariente et Deo humanato. THEOPHYL. For in His arm, that is, His incarnate Son, He has shown strength, seeing that nature was vanquished, a virgin bringing forth, and God becoming man. Graecus: Vel dicit fecit pro faciet potentiam; non ut dudum per Moysen contra Aegyptios, nec per Angelum, puta quando multa millia rebellium prostravit Assyriorum, nec quoquam alio mediante, nisi in proprio brachio triumphum docuit, intelligibiles hostes superando; unde sequitur dispersit superbos mente cordis sui, scilicet quamlibet mentem elatam, non parentem eius adventui; quin etiam aperuit, et vitiosas ostendit superbas cogitationes eorum. GREEK EX. Or she says, Has shown, for will show strength; not as long ago by the hand of Moses against the Egyptians, nor as by the Angel, (when he slew many thousand of the rebel Assyrians,) nor by any other instrument save His own power, He openly triumphed, overcoming spiritual enemies. Hence it follows, he has scattered, &c. that is to say, every heart that was puffed up and not obedient to His coming He has laid bare, and exposed the wickedness of their proud thoughts. Cyrillus: Magis autem proprie de Daemonum hostili caterva intelligenda sunt haec: hos enim saevientes in terra dissipavit adveniens dominus, et compeditos ab eis obedientiae suae restituit. CYRIL OF JERUS. But these words may be more appropriately taken to refer to the hostile ranks of the evil spirits. For they were raging on the earth, when our Lord’s coming put them to flight, and restored those whom they had bound, to His obedience. Theophylactus: Potest hoc etiam et de Iudaeis intelligi, quos in omnem dispersit regionem sicut nunc dispersi sunt. THEOPHYL. This might also be understood of the Jews whom He scattered into all lands as they are now scattered.
Lectio 20
Beda: Quod dixit fecit potentiam in brachio suo, et quod praemiserat, et misericordia eius a progenie in progenies, his versiculis per singula continuata est annectendum: quia scilicet per omnes saeculi generationes et perire superbi, et humiles exaltari, pia iustaque divinae potentiae dispensatione non cessant: unde dicitur deposuit potentes de sede, et exaltavit humiles. BEDE; The words, He has showed strength with his arm, and those which went before, And his mercy is on them that fear him from generation to generation, must be joined to this verse by a comma only. For truly through all generations of the world, by a merciful and just administration of Divine power, the proud do not cease to fall, and the humble to be exalted. As it is said, He has put down the mighty from their seat, he has exalted the humble and meek. Cyrillus: Magna sapiebant Daemones et Diabolus, gentilium sapientes, Pharisaei et Scribae: hos tamen deposuit, erexitque humiliantes se sub potenti manu Dei, dans illis virtutem calcandi serpentes et scorpiones, omnemque potestatem inimici. Erant et quandoque Iudaei potestate superbi; sed prostravit hos incredulitas; ex gentibus autem ignobiles et humiles per fidem ad apicem conscenderunt. CYRIL; The mighty in knowledge were the evil spirits, the Devil, the wise ones of the Gentiles, the Scribes and Pharisees; yet these He has put down, and raised up those who humbled themselves under the mighty hand of God; giving them the power of treading upon serpents and scorpions and every power of the enemy. The Jews were also at one time puffed up with power, but unbelief slew them, and the mean and lowly of the Gentiles have through faith climbed up to the highest summit. Graecus: Deitatis enim tribunal noster intellectus esse cognoscitur; sed iniquae virtutes post transgressionem incubuerunt praecordiis protoplasti, tamquam in proprio solio. Ob hoc ergo venit dominus, et spiritus iniquos eiecit a sedibus voluntatum, et prostratos a Daemoniis exaltavit, eorum conscientias purgans, et eorum mentem statuens propriam sedem. GREEK EX. For our understanding is acknowledge d to be the judgment-seat of God, but after the transgression, the powers of evil took their seat in the heart of the first man as on their own throne. For this reason then the Lord came and cast out the evil spirits from the seat of our will, and raised up those who were vanquished by devils, purging their consciences, and making their hearts his own dwelling place.
Lectio 21
Glossa: Quia humana prosperitas praecipue in honoribus potentatuum et in abundantia divitiarum consistere videtur, post deiectionem potentium et exaltationem humilium de divitum exinanitione et pauperum repletione mentionem facit, dicens esurientes implevit bonis, et divites dimisit inanes. GLOSS. Because human prosperity seems to consist chiefly in the honors of the mighty and the abundance of their riches, after speaking of the casting down of the mighty, and the exalting of the humble, he goes on to tell of the impoverishing of the rich and the filling of the poor, He has filled the hungry, &c. Basilius super Psal: Disponit quidem nos praesens verbum etiam quoad sensibilia, edocens rerum mundanarum incertitudinem. Caduca siquidem sunt haec, sicut unda quae ab impetu ventorum hinc inde diffunditur. Intellectualiter autem sumendo, esuriebat genus humanum, exceptis Iudaeis: hos namque ditaverat legis traditio, et sanctorum dogmata prophetarum. Quia vero non humiliter haeserunt verbo humanato, dimissi sunt inanes, nihil deferentes, non fidem, non scientiam: et spe bonorum privati sunt, et a terrena Ierusalem et a vita futura exclusi. Quos vero de gentibus fames et sitis contriverat, cum haesissent domino, repleti sunt spiritualibus bonis. BASIL; These words regulate our conduct even with respect to sensible things, teaching the uncertainty of all worldly possessions, which are as short lived as the wave which is dashed about to and fro by the violence of the wind. But spiritually all mankind suffered hunger except the Jews; for they possessed the treasures of legal tradition and the teachings of the holy prophets. But because they did not rest humbly on the Incarnate Word they were sent away empty, carrying nothing with them neither faith nor knowledge, and were bereft of the hope of good things, being shut out both of the earthly Jerusalem and the life to come. But those of the Gentiles, who were roughs low by hunger and thirst, because they clung to the Lord, were filled with spiritual goods. Glossa: Qui etiam aeterna toto studio quasi esurientes desiderant, saturabuntur, cum Christus apparuerit in gloria; sed qui terrenis gaudent, in fine totius beatitudinis inanes dimittentur. GLOSS. They also who desire eternal life with their whole soul, as it were hungering after it, shall be filled when Christ shall appear in glory; but they who rejoice in earthly things, shall at the end be sent away emptied of all happiness.
Lectio 22
Glossa: Post generalem divinae pietatis et iustitiae commemorationem, ad singularem novae incarnationis dispensationem convertit verba, dicens suscepit Israel puerum suum: quasi medicus aegrum, visibilis inter homines factus, ut faceret Israel, idest videntem Deum, puerum suum. GLOSS. After a general mention of the Divine mercy and holiness, the Virgin changes the subject to the strange and marvelous dispensation of the new incarnation, saying, He has holpen his servant Israel, &c. as a physician relieves the sick, becoming visible among men, that He might make Israel (i.e. him who sees God) His servant. Beda: Obedientem scilicet, et humilem: nam qui contemnit humiliari, non potest salvari. BEDE; That is, obedient and humble; for he who disdains to be made humble, cannot be saved. Basilius: Israel enim dicit non materialem, quem sola nobilitabat appellatio, sed spiritualem, qui nomen fidei retinebat, habens oculos tendentes ad Deum videndum per fidem. Potest etiam ad Israel carnalem hoc adaptari, cum ex eo infiniti crediderunt. Hoc autem fecit recordatus misericordiae suae: hoc enim implevit quod Abrahae promisit, dicens: quoniam benedicentur in semine tuo omnes cognationes terrae. Huius ergo promissionis, Dei genitrix recordata dicebat sicut locutus est ad patres nostros, Abraham, et semini eius in saecula. Nam et Abrahae dictum est: statuam pactum meum inter me et te, et inter semen tuum post te in generationibus suis foedere sempiterno, ut sim Deus tuus et seminis tui post te.
BASIL; For by Israel she means not Israel after the flesh, whom their own title made noble, but the spiritual Israel, which retained the name of faith, straining their eyes to see God by faith. THEOPHYL. It might also be applied to Israel after the flesh, seeing that out of that body multitudes believed. But this he did remembering His mercy, for He has fulfilled what he promised to Abraham, saying, For in your seed shall all the nations of the earth be blessed. This promise then the mother of God called to mind, saying, As he spoke to out father Abraham; for it was said to Abraham, I will place my covenant, that I shall be your God, and the God of your seed after you.
Beda: Semen autem dicit non tam carne progenitos, quam fidei eius vestigia secutos quibus adventus salvatoris in saecula promissus est. BEDE; But by seed he means not so much those who are begotten in the flesh, as those who have followed the steps of Abraham’s faith, to whom the Savior’s coming was promised for evermore. Glossa: Quia ipsa promissio haereditatis nullo fine claudetur, et usque in finem saeculi credentes non deerunt, et beatitudinis gloria erit perennis. GLOSS. For this promise of heritage shall not be narrowed by any limits, but to the very end of time there shall never lack believers, the glory of whose happiness shall be everlasting.
Lectio 23
Ambrosius: Tamdiu mansit Maria, quamdiu Elisabeth pariendi tempus impleret; unde dicitur mansit autem Maria cum illa quasi mensibus tribus. AMBROSE; Mary abode with Elisabeth until she had accomplished the time of her bringing forth; as it is said, And Mary abode, &c. Theophylactus: In sexto enim mense conceptionis praecursoris venit Angelus ad Mariam; quae mansit cum Elisabeth mensibus tribus; et sic novem menses implentur. THEOPHYL. For in the sixth month of the conception of the forerunner, the Angel came to Mary, and she abode with Elisabeth three months, and so the nine months are completed. Ambrosius: Non autem sola familiaritas est causa quod diu mansit, sed etiam tanti vatis profectus: nam si primo ingressu tantus profectus extitit, ut ad salutationem Mariae exultaret infans in utero, repleretur spiritu sancto mater infantis; quantum putamus usu tanti temporis sanctae Mariae addidisse praesentiam? Bene ergo inducitur exhibuisse officium, et mysticum numerum custodisse. AMBROSE; Now it was not only for the sake of friendship that she abode so long, but for the increase also of so great a prophet. For if at her first coming the child had so far advanced, that at the salutation of Mary he leaped in the womb, and his mother was filled with the Holy Spirit, how much must we suppose the presence of the Virgin Mary to have added during the experience of so long a time? Rightly then is she represented as having shown kindness to Elisabeth, and preserved the mystical number. Beda: Anima enim casta quae spiritualis verbi desiderium concipit, necesse est ut alta caelestis exercitus iuga subeat, et quasi trium mensium dies ibidem demorata, quousque fidei et spei et caritatis luce radietur, perseverare non desistat. BEDE, For the chaste soul which conceives a desire of the spiritual word must of necessity submit to the yoke of heavenly discipline, and sojourning for the days as it were of three months in the same place, cease not to persevere until it is illuminated by the light of faith, hope, and charity. Theophylactus: Quando vero Elisabeth paritura erat, virgo recessit; unde sequitur et reversa est in domum suam; scilicet propter multitudinem quae ad partum congregari debebat; inconveniens autem erat in talibus virginem esse praesentem. THEOPHYL. But when Elisabeth was going to bring forth, the Virgin departed, as it follows, And she returned; or, probably because of the multitude, who were about to assemble at the birth. But it became not a virgin to be present on such an occasion. Graecus: Mos enim est virginibus cedere quoties praegnans parit. Ut autem propriam applicuit domum, alio quidem nullatenus abiit; ibi vero manebat ulterius, donec adesse partus horam cognovit, ubique Ioseph dubitans ab Angelo edocetur. GREEK EX. For it is the custom for virgins to go away when the pregnant woman brings forth. But when she reached her own home, she went to no other place, but abode there until she knew the time of her delivery was at hand. And Joseph doubting, is instructed by an Angel.
Lectio 24
Ambrosius: Si diligenter advertas plenitudinis verbum, nusquam invenies positum nisi in generatione iustorum; unde et nunc dicitur Elisabeth autem impletum est tempus pariendi: plenitudinem enim habet iusti vita; inanes autem sunt dies impiorum. AMBROSE; If you carefully observe, you will find that the word signifying fullness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth’s full time came. For the life of the righteous has fullness, but the days of the wicked are empty. Chrysostomus: Idcirco autem Deus Elisabeth partum retardavit, ut gaudium augeretur, et famosiorem faceret mulierem; unde sequitur et audierunt vicini et cognati eius quia magnificavit dominus misericordiam suam cum illa, et congratulabantur ei. Nam qui sterilitatem eius cognoverant, testes divinae gratiae sunt effecti. Nemo autem viso infante cum silentio discedebat; sed Deum, qui illum ex insperato concesserat, collaudabat. CHRYS. And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbors and cousins heard, &c. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation. Ambrosius: Habet enim sanctorum editio laetitiam plurimorum, quoniam commune est bonum: iustitia enim communis est virtus; et ideo in ortu iusti futurae vitae insigne praemittitur, et gratia secuturae virtutis, exaltatione vicinorum praefigurante signatur. AMBROSE; For the bringing forth of saints causes the rejoicing of many; it is a common blessing; for justice is a public virtue, and therefore at the birth of a just man a sign of hi future life is sent beforehand and, the grace of the virtue which is to follow is represented, being foreshadowed by the rejoicing of the neighbors.
Lectio 25
Chrysostomus: Circumcisionis norma primo tradita est Abrahae in signum distinctionis, ut genus patriarchae impermixtum conservetur, et sic promissa bona consequi valeant; ubi autem pacti consummatur negotium, appositum signum de medio tollitur: sic igitur et per Christum circumcisione cessante Baptismus succedit; sed antea Ioannem circumcidi decebat; unde dicitur et factum est, in die octavo venerunt circumcidere puerum. Dixerat enim dominus: infans octo dierum circumcidatur in vobis. Hanc autem temporis mensuram a divina clementia constitutam autumo duplici de causa: primo quidem ut in tenerrima aetate levius patiatur dolorem sectionis carnis; secundo ut ex ipsis operibus moneamur quoniam hoc agebatur in signum: tener enim puer minime discernit quae circa ipsum fiunt. Post circumcisionem autem nomen imponebatur; unde sequitur et vocabant eum nomine patris sui Zachariam. Hoc autem ideo fiebat, quia prius oportet sumere signaculum domini, et postea nomen humanum: vel quia nullus, nisi prius abiciat carnalia, quod significat circumcisio, dignus est quod in libro vitae nomen eius scribatur. CHRYS. The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, &c. For the Lord had said, Let the child of eight days be circumcised among you. But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life. Ambrosius: Mire autem sanctus Evangelista praemittendum putavit quod plurimi infantem patris nomine Zachariam appellandum putarunt; ut advertas, matri non nomen alicuius displicuisse de genere; sed id sancto infusum spiritu, quod ab Angelo ante Zachariae fuerat praenuntiatum. Et quidem ille mutus intimare vocabulum filii nequivit uxori; sed per prophetiam Elisabeth didicit quod non didicerat a marito: unde sequitur et respondens mater eius dixit: nequaquam; sed vocabitur Ioannes. Nec mireris, si nomen mulier quod non audivit asseruit, quando spiritus ei sanctus, qui Angelo mandaverat, revelavit: neque poterat domini ignorare praenuntium, qui prophetaverat Christum. Et bene sequitur et dixerunt ad illam: quia nemo est in cognatione tua qui vocetur hoc nomine: ut intelligas nomen non generis esse, sed vatis. Zacharias quoque nutu interrogatur: unde sequitur innuebant autem patri eius quem vellet vocari eum. Sed quia incredulitas ei affatum eripuerat, et auditum; quod voce non poterat, manu et litteris est locutus: unde sequitur et postulans pugillarem, scripsit dicens: Ioannes est nomen eius: hoc est, non ei nos nomen imponimus qui iam a Deo nomen accepit. AMBROSE; The holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son’s name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, &c. Marvel not that the woman pronounced the name which she had never heard, seeing the Holy Spirit who imparted it to the Angel revealed it to her; nor could she be ignorant of the forerunner of the Lord, who had prophesied of Christ. And it well follows, And they said to her, &c. that you might consider that the name belongs not to the family, but to the Prophet. Zacharias also is questioned, and signs made to him, as it follows, And they made signs to the father, &c. But since unbelief had so bereft him of utterance and hearing, that he could not use his voice, he spoke by his hand-writing, as it follows, And he asked for a writing table, and wrote, saying, His name is John; that is, we give no name to him who has received his name from God. Origenes in Lucam: Zacharias quidem interpretatur memor Dei; Ioannes autem significat demonstrantem: ceterum et absentis memoria, et praesentis demonstratio est. Debebat autem Ioannes non memoriam Dei ut absentis exprimere, immo digito demonstrare praesentem, dicens: ecce agnus Dei. ORIGEN; Zacharias is by interpretation “remembering God,” but John signifies “pointing to.” Now “memory” relates to something absent, “pointing to,” to something present. But John was not about to set forth the memory of God as absent, but with his finger to point him out as present, saying, Behold the Lamb of God. Chrysostomus: Quin etiam hoc nomen Ioannes gratia Dei interpretatur. Quod ergo, gratia divina favente, non natura, Elisabeth hunc filium cepit, beneficii memoriam in nomine pueri conscripserunt. CHRYS. But the name John is also interpreted the grace of God. Because then by the favor of Divine grace not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child. Theophylactus: Quia vero cum muliere circa hoc nomen pueri pater mutus concordavit, sequitur et mirati sunt universi: nemo enim huius nominis erat in cognatione eorum, ut aliquis diceret quod antea hoc ambo cogitassent. THEOPHYL. And because with the mother the dumb father also agreed as to the name of the child, it follows, And they all marveled. For there was no one of this name among their kinsfolk that any one could say that they had both previously determined upon it. Gregorius Nazianzenus: Editus ergo Ioannes Zachariae solvit silentium: unde sequitur apertum est autem illico os eius et lingua eius. Absurdum enim erat ut cum vox verbi progressa fuisset, pater maneret elinguis. GREG. NAZ. The birth of John then broke the silence of Zacharias, as it follows, And his mouth was opened. For it were unreasonable when the voice of the Word had come forth, that his father should remain speechless. Ambrosius: Merito etiam continuo resoluta est lingua eius: quia quam vinxerat incredulitas, solvit fides. Credamus igitur et nos, ut lingua nostra, quae incredulitatis vinculis est ligata, rationis voce solvatur: scribamus spiritu mysteria, si volumus loqui. Scribamus praenuntium Christi, non in tabulis lapideis sed in tabulis cordis carnalibus: etenim qui Ioannem loquitur, Christum prophetizat: sequitur enim et loquebatur benedicens Deum. AMBROSE; Rightly also, from that moment was his tongue loosed for that which unbelief had bound, faith set free. Let us then also believe, in order that our tongue, which has been bound by the chains of unbelief, may be loosed by the voice of reason. Let us write mysteries by the Spirit if we wish to speak. Let us write the forerunner of Christ, not on tables of stone, but on the fleshly tablets of the heart. For he who names John, prophesies Christ. For he who names John prophesies Christ. For it follows, And he spoke, giving thanks. Beda: Allegorice autem Ioannis celebrata nativitas, gratia novi testamenti est inchoata; cui vicini et cognati nomen patris quam Ioannis imponere malebant: quia Iudaei qui ei legis observatione, quasi affinitate, iuncti erant, magis iustitiam quae ex lege est sectari, quam fidei gratiam suscipere cupiebant. Sed Ioannis, hoc est gratiae Dei, vocabulum, mater verbis, pater litteris nuntiare satagunt: quia et lex ipsa Psalmique et prophetae apertis sententiarum vocibus gratiam Christi praedicant, et sacerdotium illud vetus figuratis caeremoniarum ac sacrificiorum umbris eidem testimonium perhibet. Pulchreque Zacharias octavo die prolis editae loquitur: quia per domini resurrectionem, quae octava die, hoc est post septimum sabbati, facta est, occulta legalis sacerdotii arcana patuerunt. BEDE; Now in an allegory, the celebration of John’s birth was the beginning of the grace of the New Covenant. His neighbors and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is the Law, than receive the grace of faith. But the name of John, (i.e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretell the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well does Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i.e. the day after the sabbath, the hidden secrets of the legal priesthood were revealed.
Lectio 26
Theophylactus: Sicut in taciturnitate Zachariae miratus est populus, ita et cum locutus est: unde dicitur et factus est timor super omnes vicinos eorum, et super omnia montana Iudaeae divulgabantur omnia verba haec: ut propter haec duo, magnum aliquid circa natum puerum universi existiment. Haec autem omnia dispensative fiebant, ut qui testis esse Christi debebat, existeret fide dignus: unde sequitur et posuerunt omnes qui audierant in corde suo, dicentes: quis, putas, puer iste erit? THEOPHYL. AS at the silence of Zacharias the people marveled, so likewise when he spoke. Hence it is said, And fear came upon all; that from these two circumstances all might believe there was something great in the child that was born. But all these things were ordained, to the end that he who was to bear witness of Christ might also be esteemed trustworthy. Hence it follows, And all they that heard them laid them up in their heart, saying What manner of child, &c. Beda: Praecurrentia enim signa praebent iter praecursori veritatis, et futurus propheta praemissis commendatur auspiciis: unde sequitur etenim manus domini erat cum illo. BEDE; For fore-running signs prepare the way for the forerunner of the truth, and the future prophet is recommended by auspices sent before him; hence it follows, For the hand of the Lord was with him. Glossa: Prodigia enim Deus in illo peragebat, quae non faciebat Ioannes, sed dextera divina. GREEK EX. For God worked miracles in John which he did not himself, but the right hand of God in him. Graecus: Mystice autem tempore divinae resurrectionis, praedicata gratia Christi, salubris timor non solum Iudaeorum, qui erant vicini vel situ loci vel scientia legis, sed etiam exterarum gentium corda concussit; nec tantum montana Iudaeae, sed omnia mundani regni, mundanaeque sapientiae culmina Christi fama transcendit. GLOSS. But mystically, at the time of our Lord’s resurrection, by the preaching of the grace of Christ, a wholesome dread shook the hearts not only of the Jews, (who were neighbors, either from the place of their dwelling, or from the knowledge of the law,) but of the foreign nations also. The name of Christ surmounts not only the hilly country of Judea, but all the heights of worldly dominion and wisdom.
Lectio 27
Ambrosius: Bonus Deus, et facilis indulgere peccatis, non solum ablata restituit, sed etiam insperata concedit. Nemo ergo diffidat, nemo veterum conscius delictorum praemia divina desperet. Novit Deus mutare sententiam, si tu noveris emendare delictum: ille siquidem dudum mutus prophetizat: unde dicitur et Zacharias pater eius repletus est spiritu sancto. AMBROSE; God in His mercy and readiness to pardon our sins, not only restores to us what He has taken away, but grants us favors even beyond our expectations. Let no one then distrust Him, let no one from consciousness of past sins despair of the Divine blessing. God knows how to change His sentence, if you have known how to correct your sin, seeing he that was long silent prophesies; as it is said, And Zacharias was filled with the Holy Spirit. Chrysostomus: Scilicet operatione sancti spiritus; nec quocumque modo gratiam spiritus sancti nactus, sed ad plenum; et fulgebat in eo prophetiae donum: unde sequitur et prophetavit. CHRYS. That is, “with the working of the Holy Spirit;” for he had obtained the grace of the Holy Spirit, not in any manner, but fully; and the gift of prophecy shone forth in trim; as it follows, And he prophesied. Origenes in Lucam: Plenus autem spiritu sancto Zacharias duas prophetias generaliter nuntiat: primam de Christo, alteram de Ioanne: quod manifeste de verbis illius probatur, in quibus quasi de praesenti, et quasi iam versaretur in mundo, loquitur de Ioanne; et primo de salvatore, dicens benedictus dominus Deus Israel, quia visitavit et fecit redemptionem plebis suae. ORIGEN; Now Zacharias being filled with the Holy Spirit utters two prophecies, the first relating to Christ, the second to John. And this is plainly proved by those words in which he speaks of the Savior as present and already going about in the world, saying, Blessed be the Lord God of Israel, for he has visited, &c. Chrysostomus: Dum Deum benediceret Zacharias, visitationem dicit esse factam ab eo erga populum suum: sive materiales Israelitas quis velit accipere, venit enim ad oves quae perierant domus Israel; sive spirituales, idest fideles, qui digni fuerunt hac visitatione, efficacem erga se divinam provisionem facientes. CHRYS. Zacharias, when he is blessing God, says, that He has visited His people, meaning thereby either the Israelites in the flesh, for He came to the lost sheep of the house of Israel; or the spiritual Israel, that is, the faithful, who were worthy of this visitation, making the providence of God of good effect towards them. Beda: Visitavit autem dominus plebem suam quasi longa infirmitate tabescentem, et quasi venditam sub peccato, unici filii sui sanguine redemit: quod quia Zacharias proxime faciendum cognoverat, prophetico more quasi iam factum narrat. Dicit autem plebem suam, non quia veniens suam invenit, sed quia visitando suam fecit. BEDE; But the Lord visited His people who were pining away as it were from long sickness, and by the blood of His only begotten Son, redeemed them who were sold under sin. Which thing Zacharias, knowing that it would soon be accomplished, relates in the prophetic manner as if it were already passed. But he says, His people, not that when He came He found them His own,, but that by visiting He made them so.
Lectio 28
Theophylactus: Videbatur Deus dormire, peccata multa respiciens; sed in novissimis incarnatus temporibus excitatus est, et contrivit Daemones, qui nos oderant: unde dicitur et erexit cornu salutis nobis in domo David pueri sui. THEOPHYL. God seemed to be asleep, disregarding the sins of the multitude, but in these last times coming in the flesh, He has risen up and trodden down the evil spirits who hated us. Hence it is said, And he has raised up an horn of salvation to us in the house of his servant David. Origenes in Lucam: Quia de semine David secundum carnem natus est Christus: unde dicitur cornu salutis nobis in domo David: sicut et alibi dictum est: vinea facta est in cornu, idest in Iesu Christo. ORIGEN; Because Christ was born of the seed of David, according to the flesh, it is said, A horn of salvation to us in the house of his servant David; as it has also elsewhere been said, A vineyard has been planted in a horn, i.e. in Jesus Christ. Chrysostomus: Cornu autem nominat potestatem, gloriam et famam, metaphorice a brutis animalibus illud accipiens, quibus loco muniminis et gloriae cornua Deus dedit. CHRYS. Now by a horn he means power, glory, and honor, deriving it metaphorically from the brute creatures, to whom God has given horns for defense and glory. Beda: Cornu etiam salutis regnum salvatoris Christi vocatur. Ossa siquidem omnia carne involuta sunt: cornu excedit carnem: et ideo cornu salutis regnum Christi vocatur, quo mundus et carnis gaudia superantur; in cuius figuram David et Salomon cornu olei sunt in regni gloriam consecrati. BEDE; The kingdom of our Savior Christ is called also the horn of salvation, because all our bones are clothed with flesh, but the horn alone stretches beyond the flesh; so the kingdom of Christ is called the horn of salvation, as reaching beyond the world and the delights of the flesh. According to which figure David and Solomon were consecrated by the horn of oil to the glory of the kingdom.
Lectio 29
Theophylactus: Quod de domo David Christus nasceretur, Michaeas mentionem facit dicens: et tu, Bethlehem, terra Iuda, nequaquam minima es; ex te enim exiet dux, qui regat populum meum Israel. Sed et omnes prophetae de incarnatione dixerunt: et ideo dicitur sicut locutus est per os sanctorum prophetarum. THEOPHYL. That Christ was born of the house of David, Micah relates, saying, And you, Bethlehem, are not the least in the city of Juda, for out of you shall come a governor who shall rule my people Israel. But all the prophets spoke of the Incarnation, and therefore it is said, As he spoke by the month of his holy prophets. Graecus: Per quod innuit, Deum per illos esse locutum, et non esse humanum quod dixerunt. GREEK EX. Whereby he means that God spoke through them, and that their speech was not of man. Beda: Dicit autem qui a saeculo sunt: quia tota veteris testamenti Scriptura prophetice de Christo processit: nam et ipse pater Adam, et ceteri patrum, factis suis eius dispensationi testimonium reddunt. BEDE; But he says, Which have been since the world began. Because all the Scriptures of the Old Testament were a constant prophecy of Christ. For both our father Adam himself, and the other fathers, by their deeds bore testimony to His dispensation.
Lectio 30
Beda: Cum primo breviter praemisisset erexit cornu salutis nobis, continuo explanans quid dixerit, subdit salutem ex inimicis nostris; quasi dicat erexit nobis cornu, idest erexit nobis salutem ex inimicis nostris, et de manu omnium qui oderunt nos. BEDE; Having first briefly said, He has raised up a horn of salvation to us, he goes on to explain his words, adding, of salvation from our enemies. As if he said, He has raised up to us a horn, i.e. He has raised up to us salvation from our enemies, and from the hand of all who hate us. Origenes in Lucam: Non autem putemus nunc de corporalibus inimicis dici, sed de spiritualibus. Venit enim dominus Iesus fortis in praelio destruere omnes inimicos nostros, ut nos de eorum insidiis et tentationibus liberos faceret. ORIGEN; Let us not suppose that this refers to our bodily enemies, but our ghostly. For the Lord Jesus came mighty in battle to destroy all our enemies, that He might deliver us from their snares and temptation.
Lectio 31
Beda: Dixerat dominum, iuxta eloquia prophetarum, in domo David nasciturum: dicit eumdem, ad explendum testamentum quod Abrahae disposuit, nos esse liberaturum: quia his praecipue patriarchis de suo semine vel congregatio gentium vel Christi est incarnatio promissa. Praemittitur autem David, quia Abrahae sanctus Ecclesiae coetus est promissus; David autem, quod ex eo Christus nasciturus esset, audivit. Et ideo post id quod dictum est de David, subdit de Abraham, dicens ad faciendam misericordiam cum patribus nostris. BEDE; Having announced that the Lord, according to the declaration of the Prophet, would be born of the house of David, he now says, that the same Lord to fulfill the covenant He made with Abraham will deliver us, because chiefly to these patriarchs of Abraham’s seed was promised the gathering of the Gentiles, or the incarnation of Christ. But David is put first, because to Abraham was promised the holy assembly of the Church; whereas to David it was told that from him Christ was to he born. And therefore after what was said of David, he adds concerning Abraham the words, To perform the mercy promised to our fathers, &c. Origenes in Lucam: Ego puto quod in adventu domini salvatoris et Abraham et Isaac et Iacob fruiti sint misericordia Dei. Non est enim credibile ut qui prius viderunt diem illius et laetati sunt, postea in adventu ipsius nihil utilitatis acciperent: cum scriptum sit: pacem faciens per sanguinem crucis suae, sive super terram, sive in caelis. ORIGEN; I think that at the coming of our Lord and Savior Jesus Christ, both Abraham, Isaac, and Jacob, were partakers of His mercy. For it is not to be believed, that they who had before seen His day, and were glad, should afterwards derive no advantage from His coming, since it is written, Having made peace through the blood of his Cross, whether in earth or in heaven. Theophylactus: Christi etiam gratia se usque ad illos extendit qui mortui extiterunt quia per eum resurgemus non solum nos, sed et qui fuerunt ante mortui. Fecit et misericordiam cum patribus nostris, secundum quod eorum spem et desiderium implevit: unde sequitur et memorari testamenti sui sancti, illius scilicet de quo dicitur: benedicens benedicam tibi et multiplicabo te. Multiplicatus est enim Abraham in omnibus gentibus per imitationem fidei eius adoptatis in filios: sed etiam patres videntes suos filios talia beneficia recepisse, congaudent et recipiunt misericordiam in seipsis: unde sequitur iusiurandum quod iuravit ad Abraham patrem nostrum daturum se nobis. THEOPHYL. The grace of Christ extends even to those who are dead, because through Him we shall rise again, not only we, but they also who have been dead before us. He performed His mercy also to our forefathers in fulfilling all their hopes and desires. Hence it follows, And to remember his holy covenant, that covenant, namely, wherein he said, Blessing, I will bless you, and multiplying, I will multiply you. For Abraham was multiplied in all nations, who became his children by adoption, through following the example of his faith. But the fathers also, seeing their children enjoy these blessings, rejoice together with them, just as if they received the mercy in themselves. Hence it follows, The oath which he swore to our father Abraham, that he would grant to us. Basilius: Nemo autem audiens quod iurasset dominus Abrahae, ad iurandum sit promptus: sicut enim furor de Deo dictus non significat passionem, sed punitionem; sic neque Deus iurat ut homo, sed verbum eius loco iuramenti nobis ad veritatem exprimitur immutabili sententia quod promissum est approbans. BASIL; But let no one, hearing that the Lord had sworn to Abraham, be tempted to swear. For as when the wrath of God is spoken of, it does not signify passion but punishment; so neither does God swear as man, but His word is in very truth expressed to us in place of an oath, confirming by an unchangeable sentence what He promised.
Lectio 32
Chrysostomus: Quia exortum nobis cornu salutis ex domo David dixerat, ostendit quod per ipsum et gloriam participamus, et dispendia inimici vitavimus: unde dicit ut sine timore, de manu inimicorum nostrorum liberati, serviamus illi. Duo praedicta non facile reperiet aliquis sese comitantia: plures enim evitant pericula, sed vita gloriosa privantur; sicut sceleris patratores, qui de carcere ex indulgentia regia absolvuntur: e contra gaudent alii gloria, sed ob hanc periclitari coguntur; sicut milites bellicosi vitam inclytam amplexantes, securitate multoties caruerunt. Sed hoc cornu et salvat et glorificat: salvat quidem eripiens a manibus hostium, non leviter, sed mirifice, ut non sit ultra timendum: et hoc est quod dicit ut sine timore. CHRYS. Having said that a horn of salvation had risen up to us from the house of David, he shows that through it we are partakers of His glory, and escape the assaults of the enemy As he says, That being delivered out of the hands of our enemies, we might serve him without fear. The two things above mentioned will not easily be found united. For many escape danger, but fail of a glorious life, as criminals discharged from prison by the king’s mercy. On the other hand, some reap glory, but are compelled for its sake to encounter dangers, as soldiers in war embracing a life of honor are oftentimes in the greatest peril. But the horn brings both safety and glory. Safety indeed as it rescues us from the hands of our enemies, not slightly but in a wonderful manner, insomuch that we have no more fear, which are his very words; that being delivered from the hand of our enemies, we might serve him without fear. Origenes in Lucam: Vel aliter. Crebro de hostium manu aliqui liberantur, sed non absque timore: cum enim metus et discrimen ante praecesserint, et sic de inimicorum manu quis eruatur, liberatus est quidem, sed non sine timore: ideo dixit, quod Christi adventus sine timore nos a manibus hostium eripi fecit. Non enim eorum insidias sensimus, sed repente ab eis nos segregans eduxit ad sortis propriae mansionem. ORIGEN; Or in another way; Frequently are men delivered from the hands of the enemy, but not without fear. For when fear and peril have gone before, and a man is then plucked from the enemies’ hand, he is delivered indeed, but not without fear. Therefore said he, that the coming of Christ caused us to be snatched from the enemies’ hands without fear. For we suffered not from their evil designs, but He suddenly parting us from them, has led us out to our own allotted resting place.
Lectio 33
Chrysostomus: Glorificat Zacharias dominum, quia fecit nos sibi servire cum plena fiducia, non carnaliter, ut Iudaei in sanguine victimarum, sed spiritualiter in bonis operibus: et hoc est quod dicit in sanctitate et iustitia: est enim sanctitas apta circa Deum aequitas; iustitia vero quae est circa homines, puta quod aliquis reverenter exequatur divina, et quo ad homines laudabiliter conversetur. Dicit autem non coram hominibus, ut hypocritae volentes hominibus placere, sed coram Deo, sicut hi quorum commendatio non est ab hominibus, sed a Deo; et hoc non semel aut ad tempus, sed singulis diebus et quamdiu vixerint: unde dicit omnibus diebus nostris. CHRYS. Zacharias glorifies the Lord, because He has made us to serve Him with full confidence, not in the flesh as Judah did with the blood of victims, but in the spirit with good works. And this is what he means by in holiness and righteousness. For holiness is, a proper observance of our duty towards God, righteousness of our duty towards man; as, for example, when a man devoutly performs the Divine commands, and lives honorably among his fellow men. But he does not say “before men,” as of hypocrites desirous to please men, but “before God,” as of those whose praise is not of men, but of God; and this not once or for a time; but all the days of their life, as it is said, all our days. Beda: Nam qui vel ante mortem ab eius servitio discedit, vel immunditia qualibet sive iniustitia fidei suae sinceritatem commaculat, vel coram hominibus tantum et non coram Deo, sanctus et iustus esse contendit, nondum perfecte de manu spiritualium inimicorum liberatus domino servit, sed exemplo veterum Samaritanorum diis gentium pariter et domino servire conatur. BEDE; For whosoever either departs from God’s service before he dies, or by any uncleanness stains either the strictness or purity of his faith, or strives to be holy and righteous before men, and not before God, does not yet serve the Lord in perfect freedom from the hand of his spiritual enemies, but after the example of the old Samaritans endeavors to serve equally the Gods of the Gentiles, and his Lord.
Lectio 34
Ambrosius: Pulchre cum de domino prophetaret, ad prophetam sua verba convertit, ut hoc quoque beneficium esse domini designaret; ne cum publica numeraret, sua quasi ingratus tacuisse videretur; unde dicitur et tu, puer, propheta altissimi vocaberis. AMBROSE; In prophesying of the Lord he rightly addresses the prophet, showing that prophecy also is a gift of the Lord, in order that he might not, while enumerating public benefits, seen to be so ungrateful as to be silent of his own. Hence it is laid, And you, child, shall be called the Prophet of the Highest. Origenes in Lucam: Ideo reor Zachariam festinasse ut loqueretur ad puerum, quia sciebat eum post paululum in eremo moraturum, nec se eius posse habere praesentiam. ORIGEN; The reason I suppose that Zacharias hastened to speak to his son, was because he knew that John was shortly about to be a sojourner in the wilderness, and that he himself should see him no more. Ambrosius: Sed fortasse aliqui quasi irrationabilem mentis excessum putent quod octo dierum infantem alloquitur; verum si tenemus superiora, intelligimus profecto quod potuit vocem patris natus audire, qui Mariae salutationem antequam nasceretur audivit. Sciebat propheta alias esse aures prophetae, quae spiritu Dei, non corporis aetate reserantur. Habebat intelligendi sensum qui exultandi habebat affectum. AMBROSE; Now perhaps some may think it an absurd extravagance of the mind to address a child of eight days old. But if we keep our eyes fixed upon higher things, we surely can understand that the son might hear the voice of his father, who before he was born heard the salutation of Mary. The Prophet knew that there were certain organs of healing in a Prophet which were unclosed by the Spirit of God, not by the growth of the body. He possessed the faculty of understanding who was moved by the feeling of exultation. Beda: Nisi forte putandus est Zacharias propter eos qui aderant potius instruendos futura sui filii munera, quae dudum per Angelum didicerat, mox ut loqui potuit, praedicare voluisse. Audiant Ariani, quod Christum quem Ioannes prophetando praeibat, altissimum vocat, sicut in Psalmo 86, 5 dicitur: homo natus est in ea, et ipse fundavit eam altissimus. BEDE; Unless indeed Zacharias be supposed to have wished as soon as he was able to speak, to proclaim for their instruction who were present, the future gifts of his son, which he had long before learnt from the Angel. Let the Arians however hear that our Lord Christ, whom John went before prophesying of Him, Zacharias calls “the Most High,” as it is said in the Psalms, A man was as born in her, and the most highest has established her. Chrysostomus: Sicut autem regibus commilitones sunt qui eis viciniores existunt, sic Ioannes cum esset amicus sponsi, de prope eius adventum praecessit: et hoc est quod subditur praeibis enim ante faciem domini parare vias eius. Alii enim prophetae eminus Christi mysterium praedicaverunt; hic vero proprius praedicavit, ut et Christum videret, et eum ceteris indicaret. CHRYS. But as kings have their companions in arms, who stand nearest to them, so John, who was the friend of the Bridegroom, went before Him nigh to His coming. And this is what follows, For you shall go before the face of the Lord to prepare his ways. For some prophets have preached the mystery of Christ at a distance, but he preached it nearer the time, that he might both see Christ, and declare Him to others. Gregorius Moralium: Quisquis autem praedicando a sordibus vitiorum corda audientium mundat, venienti sapientiae ad cor viam praeparat. GREG. But all they who by preaching cleanse the hearts of their hearers from the filth of their sins, prepare a way for the coming of wisdom into the heart.
Lectio 35
Theophylactus: Qualiter praecursor viam domini praeparavit, exponit subdens ad dandam scientiam salutis plebi eius. Salus dominus Iesus est; data est autem plebi scientia salutis idest Christi, a Ioanne, qui testimonium perhibebat de Christo. THEOPHYL. For the manner in which the forerunner prepared the way of the Lord he explains, adding, To give knowledge of salvation. The Lord Jesus is salvation, but the knowledge of salvation, i.e. of Christ, was given in John, who bore witness of Christ. Beda: Quasi Iesu, idest salvatoris, nomen exponere et diligentius commendare desiderans, salutis mentionem frequentat. Sed ne temporalem salutem promitti putarent, subdit in remissionem peccatorum eorum. BEDE; For as if desiring to explain the name of Jesus, i.e. the Savior, he frequently makes mention of salvation, but lest men should think it was a temporal salvation which was promised, he adds, for the forgiveness of sins. Theophylactus: Non enim aliter cognitus esset Deus, nisi plebi peccata dimisisset: Dei enim est peccata dimittere. THEOPHYL. For in no other way was He known to be God, but as having forgiven the sins of His people. For or it is of God alone to forgive sins. Beda: Verum Iudaei non Christum suscipere, sed Antichristum malunt expectare: quia non intus a peccati dominio, sed foris ab humanae servitutis iugo cupiunt liberari. BEDE; But the Jews prefer not to receive Christ, but to wait for Antichrist; for they desire to be delivered not from the dominion of sin within, but from the yoke of man’s bondage without.
Lectio 36
Theophylactus: Quia Deus peccata nobis dimisit, non propter opera nostra, sed propter misericordiam suam; ideo convenienter addidit per viscera misericordiae Dei nostri. THEOPHYL. Because God has forgiven our sins not for our works sake, but through His mercy, it is therefore fitly added, Through the tender mercy of our God. Chrysostomus: Quam quidem misericordiam non ipsimet inquirentes invenimus: sed desuper nobis Deus aperuit; unde sequitur in quibus, scilicet misericordiae operibus, visitavit nos, assumpta carne, oriens ex alto. CHRYS. Which mercy we find not indeed by our own seeking, but God from on high has appeared to us, as it follows; Whereby (i.e. by His tender mercy) the day-spring from on high (that is, Christ) has visited us, taking upon Him our flesh. Graecus: In altis permanens, tamen in terrenis praesens, non divisionem patiens neque circumscriptionem: quod intellectus noster comprehendere non potest, nec ulla serie verborum exprimere. GREEK EX. Abiding on high yet present upon the earth, suffering neither division nor limitation, which thing neither can our understanding embrace, nor any power of words express.
Lectio 37
Beda: Recte Christus oriens vocatur, quia nobis ortum verae lucis aperuit: unde sequitur illuminare his qui in tenebris et in umbra mortis sedent. BEDE; Christ is rightly called the Day-spring, because He has disclosed to us the rising of the true light, as it follows; To give light to them that sit in darkness and in the shadow of death. Chrysostomus: Tenebras hic appellat non materiales, sed errorem, et a fide distantiam. CHRYS. By darkness he means not material darkness, but error or and distance from the faith, or ungodliness. Basilius: Tenebrosa enim erat plebs gentilis, quae idolorum cultu gravabatur, donec lux orta dispersit caliginem, et splendorem veritatis expandit. BASIL; For in thick darkness were the Gentile people sitting, who were sunk deep in idolatry, until the rising light dispersed the darkness, and spread abroad the brightness of truth. Gregorius Moralium: Umbra vero mortis oblivio mentis accipitur: sicut enim mors hoc quod interficit, agit ut non sit in vita, ita oblivio hoc quod interficit, agit ut non sit in memoria: unde Iudaeorum populus, qui Dei oblitus fuerat, dicitur in umbra mortis sedere. Umbra etiam mortis mors carnis accipitur: quia sicut vera mors est qua anima separatur a Deo, ita umbra mortis est qua caro separatur ab anima: unde voce martyrum dicitur: operuit nos umbra mortis. Per umbram etiam mortis imitatio Diaboli, qui mors in Apocalypsi dicitur, designatur: quia sicut umbra iuxta qualitatem corporis ducitur, ita actiones iniquorum de specie imitationis eius exprimuntur. GREG. But the shadow of death is taken to mean the forgetfulness of the mind. For as death causes that which it kills to be no longer in life, so whatever oblivion touches ceases to be in the memory. Hence the Jewish people who were forgetful of God are said to sit in the shadow of death. The shadow of death is taken also for the death of the flesh, because as that is the true death, by which the soul is separated from God, so that is the shadow of death by which the flesh is separated from the soul. Hence in the words of the martyrs it is said, the shadow of death has come over us. By the shadow of death also is represented the following of the devil, who is called Death, in the Revelations, because as a shadow is formed according to the quality of the body, so the actions of the wicked are expressed according to the manner of their following him. Chrysostomus: Recte autem dicit sedent: non enim ambulabamus in tenebris, sed sedebamus. CHRYS. He rightly says sitting, for we were not walking in darkness, but sitting down as having no hope of deliverance. Theophylactus: Non solum autem oriens dominus his qui in tenebris sedent illuminat, sed aliquid amplius facit: unde sequitur ad dirigendos pedes nostros in viam pacis. Via pacis est via iustitiae, ad quam direxit pedes, idest affectus animarum nostrarum. THEOPHYL. But not only does the Lord at His rising give light to those who sit in darkness, but he says something further as it follows, to direct our feet in the way of peace. The way of peace is the way of righteousness, to which He has directed our feet, i.e. the affections of our souls. Gregorius in Evang: Tunc enim gressus nostros in viam pacis dirigimus quando per illud actionum iter pergimus in quo ab auctoris nostri gratia non discordemus. GREG. For we guide our steps in the way of peace, when we walk in that line of conduct wherein we depart not from the grace of our Maker. Ambrosius: Simul et illud adverte, quam paucis Elisabeth, quam multis Zacharias prophetizet; et uterque sancto impletus spiritu loquebatur; sed disciplina servatur, ut mulier discere magis quae divina sunt studeat quam docere. AMBROSE; Mark also, in how few words Elisabeth prophesies, in how many Zacharias, and yet each spoke filled with the Holy Spirit; but this discipline is preserved, that women may study rather to learn what are the Divine commands than to teach them.
Lectio 38
Beda: Praedicator patientiae futurus, ut liberius auditores suos a mundi illecebris erudiendo sustollat, primaevam in desertis transigit vitam; unde dicitur puer autem crescebat. BEDE; The future preacher of repentance, that he might the more boldly reclaim his hearers from the allurements of the world, passes the first part of his life in the deserts. Hence it is said, And the child grew. Theophylactus: Secundum corporalem aetatem. Et confortabatur spiritu: simul enim cum corpore spirituale donum crescebat, et spiritus operationes in eo magis ac magis ostendebantur. THEOPHYL. i.e. in bodily stature, and waxed strong in spirit, for together with his body at the same time his spiritual gift increased, and the workings of the Spirit were more and more manifested in him. Origenes in Lucam: Vel crescebat spiritu, nec in eadem permanebat mensura qua coeperat; sed semper crescebat spiritus in eo, semper voluntas eius ad meliora tendens habebat profectus, et mens divinius aliquid contemplabatur. Exercebat se memoria, ut plura in thesauro suo reconderet. Addit autem et confortabatur: infirma enim est humana natura: legimus enim: caro autem infirma. Confortanda est itaque spiritu: spiritus enim promptus est. Multi confortantur carne; athleta autem Dei spiritu roborandus est, ut sapientiam carnis elidat: unde recessit, fugiens tumultum urbium propter frequentiam; sequitur enim et erat in desertis: ubi purior aer est, caelum apertius, et familiarior Deus: ut quia nondum Baptismi et praedicationis tempus advenerat, vacaret orationibus, et cum Angelis conversaretur, appellaret dominum, et illum audiret dicentem: ecce adsum. ORIGEN; Or he increased in spirit, remaining not in the same measure in which he had begun, but the Spirit was ever growing in him. His will ever tending to better things, was making its own advances, and his mind ever contemplating something more divine, while his memory was exercising itself, that it might lay up more and more things in its treasury, and more firmly retain them. But he adds, And he waxed strong. For human nature is weak, as we learn, the flesh is weak. It must therefore be made strong by the Spirit, for the Spirit is ready. Many wax strong in the flesh, but the wrestler of God must be strengthened by the Spirit that he may crush the wisdom of the flesh. He retires therefore to escape the noise of cities, and the thronging of the people. For it follows, And he was in the deserts. Where the air is purer, the sky more clear, and God a closer friend, that as the time had not yet arrived for his baptism and preaching, he might have leisure for praying, and might hold converse with the angels, calling upon God and fearing Him, saying, Behold, here am I. Theophylactus: Vel erat in desertis ut extra multorum malitiam nutriretur, et ut neminem vereretur arguere: si enim fuisset in mundo, forte fuisset amicitia et conversatione hominum depravatus: simul etiam ut esset fide dignus qui praedicaturus erat Christum. Occultabatur autem in desertis, donec placuit Deo ipsum Israelitico populo demonstrare: unde sequitur usque ad diem ostensionis suae ad Israel. THEOPHYL. Or, he was in the deserts that he might be brought up beyond the reach of the malice of the multitude, and not be afraid of man. For if he had been in the world, perchance he had been corrupted by the friendship and conversation of the world. And secondly, that he who was to preach Christ might also be esteemed trust-worthy. But he was hid in the desert until it pleased God to show him forth to the people of Israel, as it follows, till the day of his showing forth to Israel. Ambrosius: Pulchre autem tempus quo fuit in utero propheta describitur, ne Mariae praesentia taceatur, sed tempus siletur infantiae, eo quod praesentia matris domini in utero roboratur qui infantiae impedimenta nescivit. AMBROSE; And rightly is the time noted during which the prophet was in the womb, in order that the presence of Mary might not be passed over, while they are silent about the time of his childhood, because being strengthened in the womb by the presence of the Mother of the Lord, he knew not the struggles of childhood.
Caput 2 CHAPTER II Lectio 1
Beda: Nasciturus in carne Dei filius, sicut de virgine natus virginitatis sibi decus ostendit esse gratissimum; ita pacatissimo tempore saeculi procreatur; quia pacem quaerere docuit, et pacis sectatores invisere dignatur. Nullum autem potuit magis esse pacis indicium quam una totum orbem descriptione concludi; cuius moderator Augustus, tanta duodecim annis circa tempus dominicae nativitatis pace regnavit ut, bellis toto orbe sopitis, prophetae praesagium ad litteram videatur implesse: unde dicitur factum est autem in diebus illis, exiit edictum a Caesare Augusto ut describeretur universus orbis. BEDE; The Son of God, about to be born in the flesh, as by His birth of a virgin He showed that the grace of virginity was most pleasing in His sight, is therefore begotten in the most peaceful time of the world, because He taught men to seek peace, and condescends to visit those who follow it. But there could be no greater sign of peace than for the whole world to be brought together under one taxing, while its ruler Augustus reigned with so great peace for the twelve years, about the time of our Lord’s nativity, that war having been quelled throughout the whole world, there seemed to be a literal fulfillment of the Prophet’s prediction, They shall beat their swords into ploughshares, &c. Graecus: Tunc etiam nascitur Christus cum principes Iudaeorum defecerant, et ad Romanos principes translatum erat imperium, quibus Iudaei tributa solvebant; et sic impletur prophetia praedicens: non deficere ducem de Iuda, nec principem de femoribus eius, donec veniat qui mittendus est. Iam vero Caesare Augusto quadragesimum secundum annum imperii peragente, exiit ab eo edictum totum orbem conscribi ad tributa solvenda; quod cuidam Cyrino Caesar commiserat, quem Iudaeae et Syriae praesidem statuit: unde sequitur haec descriptio prima facta est a praeside Syriae Cyrino. GREEK EX. Christ is born also at a time when the princes of Judah had failed, and the kingdom was transferred to Roman governors, to whom the Jews paid tribute; and then was fulfilled the, prophecy, saying, There shall not fail a leader from Judah, nor a prince from between his feet, until he shall come who is to be sent. And now when Caesar Augustus was in the 42 nd year of his reign, there went forth an edict from him that all the world should be taxed for the payment of tribute, the management of which he committed to a certain Cyrinus whom he made governor of Judea and Syria; and so it follows, This taxing was first made, &c. Beda: Signat hanc descriptionem vel primam esse earum quae totum orbem concluserint, quia pleraeque iam partes terrarum saepe leguntur fuisse descriptae; vel primo tunc coepisse quando Cyrinus in Syriam missus est. BEDE; St. Luke points out, that this taxing was either the first of those which comprehended the whole world, for before this very many parts of the earth are often mentioned as having been taxed; or first began at that time when Cyrinus was sent into Syria. Ambrosius: Pulchre autem praesidis nomen addidit, ut seriem temporis designaret: nam si consules ascribuntur tabulis emptionis, quanto magis redemptioni omnium debuit tempus ascribi? AMBROSE; He has rightly added the name of the governor, to mark the course of time. For if the names of the Consuls are affixed to the tables of prices, how much more ought the time to be noted down, of that event which was the redemption of all men? Beda: Superna autem dispensatione professio census ita descripta est ut in suam quisque patriam ire iuberetur: secundum quod sequitur et ibant omnes ut profiterentur singuli in civitatem suam: quod ideo factum est, ut dominus alibi conceptus, alibi natus, insidiantis Herodis furorem facilius evaderet: unde sequitur ascendit autem et Ioseph a Galilaea de civitate Nazareth in Iudaeam. BEDE; Now the registration of property was so appointed by Divine guidance, that every one was ordered to go into his own country, as it follows, And they all went to be taxed, every one to his own city. Which so came to pass, in order that the Lord, conceived in one place, born in another, might the more easily escape the fury of the crafty Herod. Hence it follows: Now Joseph also went up from Galilee. Chrysostomus: Domino autem dirigente Augustus hoc edictum censuit, ut unigeniti praesentiae famuletur: nam hoc edictum matrem attrahebat in patriam quam prophetae praedixerant, scilicet in Bethlehem Iudae; unde dicit civitatem David quae vocatur Bethlehem. CHRYS. It was the Lord who directed Augustus to give this edict, that he might minister to the coming of the Only-begotten; for it was this edict that brought Christ’s mother into her country as the prophets had foretold, namely, to Bethlehem of Judea, according to the word, to a city of David, which is called Bethlehem. Graecus: Ideo autem addidit civitatem David, ut promissionem factam David a Deo, quod ex fructu ventris eius rex perpetuus adveniret, esse completam annuntiet: unde sequitur eo quod esset de domo et familia David. Per hoc autem quod Ioseph erat de cognatione David, contentus fuit Evangelista ipsam quoque virginem de cognatione David promulgare, cum lex divina praeciperet coniugales copulas ex eadem progenie contrahi: unde sequitur cum Maria desponsata sibi uxore praegnante. GREEK EX. Now he added, a city of David, that he might declare that the promise made by God to David, namely, that from the fruit of his loins there should go before him a king for ever, was already fulfilled. Whence it follows, Because he was of the house and lineage of David. But since Joseph was of t e family of David, it pleased the Evangelist to make known also that the Virgin herself was of the same family, because the Divine law enjoined marriages between those of the same line; and therefore it follows, With Mary his espoused wife. Cyrillus: Dicit autem eam fuisse desponsatam, innuens quod solis sponsalibus praecedentibus est conceptio subsecuta; neque enim ex virili semine sancta virgo concepit. CYRIL; It is said that she was espoused, to imply that nothing more than espousals preceded the conception; for it was not by man’s seed that the Holy Virgin conceived. Gregorius in Evang: Mystice autem nascituro domino mundus describitur: quia ille apparebat in carne qui electos suos ascriberet in aeternitate. GREG. But the registering of the whole world when our Lord was about to be born was mystical; for He appeared in the flesh Who should write down the names of His own elect in eternity. Ambrosius: Et dum professio saecularis ostenditur, spiritualis implicatur, non terrarum regi dicanda, sed caeli. Professio ista fidei, census animorum est: abolito enim synagogae censu vetusto, novus census Ecclesiae parabatur. Denique ut scias censum non Augusti esse, sed Christi, totus orbis profiteri iubetur. Quis autem poterat professionem totius orbis exigere, nisi qui totius orbis habebat imperium? Non enim Augusti, sed: domini est terra et plenitudo eius. AMBROSE; There is described a secular registration, implied a spiritual, to be laid before the King not of earth but of Heaven; a registering of faith: a census of souls. For the old census of the Synagogue was abolished, a new census of the Church was preparing. And to decide that the census was not of Augustus, but of Christ, the whole world is ordered to be registered. For who could demand the registration of the whole world but He who had dominion over it, for the earth is not of Augustus, but the earth is the Lord’s? Beda: Qui etiam vocabulum Augusti perfectissime complevit, utputa suos et augere desiderans, et augere sufficiens. BEDE; And He most perfectly fulfilled what the name Augustus signifies, in that He was both desirous and able to increase His own. Theophylactus: Conveniens etiam erat ut per Christum cultus multorum deorum deficeret, et unus Deus coleretur: unde unus rex orbi imperasse describitur. THEOPHYL. Because it was fit also that at Christ’s coming the worship of many Gods should cease, and one God only be worshipped, one king is described as ruling the world. Origenes in Lucam: Diligentius autem intuenti sacramentum quoddam videtur figurari, quod in totius orbis professione describi oportuerit et Christum, ut cum omnibus scriptus sanctificaret omnes, et cum orbe relatus in censum communionem sui praeberet orbi. ORIGEN; To those who attentively consider it, there seems to be expressed a kind of sacrament, in its being necessary that Christ should be put down in the registration of the whole world; in order that His name being written with all, He might sanctify all, and being placed in the census with the whole world, He might impart to the world the communion of Himself. Beda: Sicut autem tunc imperante Augusto et praesidente Cyrino, ibant singuli in suam civitatem ut profiterentur censum; sic, modo imperante Christo per doctores Ecclesiae praesides, profiteri debemus censum iustitiae. BEDE; As at that time in the reign of Augustus and under the governorship of Cyrinus, every one went to his own city to make returns of his property; so now when Christ reigns through His teachers (the governors of the Church) ought we to make returns of righteousness. Ambrosius: Haec est ergo prima professio mentium domino, cui omnes profitentur, non praeconis evocatione, sed vatis dicentis: omnes gentes, plaudite manibus. Denique ut sciant censum esse iustitiae, veniunt ad eum Ioseph et Maria, hoc est iustus et virgo: ille qui verbum servaret, ista quae pareret. AMBROSE; This was then the first public enrollment of souls to the Lord, to Whom all enroll themselves not at the voice of the crier, but of the Prophet, who says, O clap your hands, all you people. But in order that men might know that the taxing was just, there came up to it Joseph and Mary, the just man and the virgin. He who kept the word and she who obeyed it. Beda: Civitas nostra et patria est patria beata, ad quam crescentibus quotidie virtutibus ire debemus. Quotidie autem sancta Ecclesia suum comitata doctorem, de rota mundanae conversationis, quod Galilaea sonat, in civitatem Iuda, scilicet confessionis et laudis, ascendens, censum suae devotionis regi aeterno persolvit, quae, in exemplo beatae virginis Mariae, concipit nos virgo de spiritu; quae alii quidem desponsata ab alio fecundatur, dum praeposito sibi pontifici visibiliter iungitur, sed invisibilis spiritus virtute cumulatur. Unde et bene Ioseph auctus interpretatur, indicans ipso nomine, quod instantia loquentis magistri nil valet, nisi augmentum superni iuvaminis, ut audiatur, acceperit. BEDE; Our city and country is the resting-place of the blessed, to which we ought to be traveling with daily increasing virtues. But day by day does Holy Church wait upon her Teacher, and going up from the course of worldly business (which the name of Galilee signifies) to the city of Judah, i.e. the city of confession and praise, make returns of her devotion to the Eternal King. She, after the example of the blessed Virgin Mary, a Virgin has conceived us of the Spirit. Though espoused to another, she is made fruitful by Him; and while visibly joined to the Pontiff who is placed over her, is invisibly filled with the graces of the Spirit. And hence Joseph is well interpreted increased, declaring by his very name, that the earnestness of the master speaking is of no avail, except he receive increasing help from above, that he may be heard.
Lectio 2
Ambrosius: Breviter sanctus Lucas et quo modo et quo tempore et quo loco secundum carnem Christus natus sit explicavit dicens factum est autem cum essent ibi, impleti sunt dies ut pareret. Quo modo quidem, quia nupta concepit, sed virgo generavit. AMBROSE; St. Luke has briefly explained the manner, time, and also the place in which Christ was born in the flesh; the manner, that is, in which the espoused has conceived, a virgin has born offspring. Gregorius Nyssenus: Apparens enim ut homo, non per omnia legibus humanae naturae subicitur: nam quod ex muliere nascitur, humilitatem redolet; virginitas vero, quae ortui deservivit, ostendit quam transcenderet hominem. Huius ergo iucunda portatio, ortus immaculatus, partus facilis, absque corruptela nativitas: nec ex luxu incipiens, nec doloribus edita: quia namque ea quae naturae nostrae mortem per culpam inseruit, damnata est ut cum doloribus pareret, oportebat parentem vitae cum gaudio partum perficere. Eo autem tempore per incorruptionem virgineam ad vitam transmigrat mortalium in quo diminui incipiunt tenebrae, et nocturna immensitas exuberantia radii deficere cogitur. Mors enim peccati finem pravitatis attigerat; sed de cetero tendit ad nihilum propter verae lucis praesentiam, quae radiis evangelicis totum orbem lustravit. GREG. NYSS. Though coming in the form of man, yet not in every thing is He subject to the laws of man’s nature; for while His being born of a woman, tells of human nature; virginity becoming capable of childbirth betokens something above man. Of Him then His mother’s burden was light, the birth immaculate, the delivery without pain, the nativity without defilement, neither beginning from wanton desire, nor brought to pass with sorrow. For as she who by her guilt engrafted death into our nature, was condemned to bring forth in trouble, it was meet that she who brought life into the world should accomplish her delivery with joy. But through a virgin’s purity He makes His passage into mortal life at a time in which the darkness was beginning to fail, and the vast expanse of night to fade away before the exceeding brightness of the light. For the death of sin had brought an end of wickedness which from henceforth tends to nothing by reason of the presence of the true light which has illuminated the whole world with the rays of the Gospel. Beda: Eo etiam tempore dignatus est incarnari quo mox natus censu Caesaris ascriberetur, atque ob nostri liberationem ipse servitio subderetur: unde etiam non solum propter iudicium regii stemmatis, sed etiam propter nominis sacramentum dominus in Bethlehem nascitur. BEDE; He condescended to become incarnate at that time, that after His birth He might be enrolled in Caesar’s taxing, and in order to bring liberty to us might Himself become subject to slavery. It was well also that our Lord was born at Bethlehem, not only as a mark of the royal crown, but on account of the sacrament of the name. Gregorius in Evang: Bethlehem quippe domus panis interpretatur: ipse namque est qui ait: ego sum panis vivus, qui de caelo descendi. Locus ergo in quo dominus nascitur, domus panis antea vocabatur, quia futurum erat ut ibi ille per naturam carnis appareret qui electorum mentes interna satietate reficeret. GREG. Bethlehem is by interpretation the house of c bread. For it is the Lord Himself who says, I am the bread of life which came down from heaven. The place therefore where the Lord was born was before called the house of bread, because it was there that He was to appear in His fleshly nature who should refresh the souls of the elect with spiritual fullness. Beda: Sed et usque ad consummationem saeculi dominus in Nazareth concipi, in Bethlehem nasci non desinit cum quilibet audientium, verbi flore suscepto, domum in se aeterni panis efficit; quotidie in utero virginali, hoc est in animo credentium, per fidem concipitur, per Baptismum gignitur. Sequitur et peperit filium suum primogenitum. BEDE; But down to the very end of time, the Lord ceases not to be conceived at Nazareth, to be born at Bethlehem, whenever any of His hearers taking of the flour of the word makes himself a house of eternal bread. Daily in the Virgin’s womb, i.e. in the mind of believers, Christ is conceived by faith, born by baptism. It follows, and she brought forth her firstborn son. Hieronymus contra Helvidium: Ex hoc Helvidius nititur approbare, primogenitum dici non posse nisi eum qui habeat et fratres, sicut unigenitus ille vocatur qui parentibus sit solus filius. Nos autem ita definimus. Unigenitus est primogenitus, non omnis primogenitus est unigenitus. Primogenitum non esse dicimus eum quem alii subsequuntur, sed ante quem nullus: alioquin si non est primogenitus nisi is quem sequantur et fratres, tamdiu sacerdotibus primogenita non debentur, quamdiu et alii fuerint procreati, ne forte partu postea non sequente, unigenitus sit, et non primogenitus. JEROME; From this Helvidius strives to prove that no one can be called firstborn who has not brothers, as he is called only-begotten who is the only son of his parents. But we thus determine the matter. Every only-begotten is firstborn, not every firstborn is only-begotten. We say not that he is first-begotten whom others follow, but before whom there is no one; (otherwise, supposing there is no firstborn but who has brothers following him, there are then no firstlings due to the priests as long as there are no others begotten;) lest perchance when no birth follows afterward, there should be an only-begotten and not a firstborn. Beda: Est etiam unigenitus in substantia divinitatis, primogenitus susceptione humanitatis; primogenitus in gratia, unigenitus in natura. BEDE; He is also only-begotten in the substance of His divinity, firstborn in the taking upon Himself humanity, firstborn in grace, only begotten in nature. Hieronymus: Nulla autem ibi obstetrix, nulla muliercularum sollicitudo intercessit. Ipsa pannis involvit infantem; ipsa mater et obstetrix fuit; unde sequitur et pannis eum involvit. JEROME; Now here was no midwife, no tender anxiety of women; she wrapped the Child up in swaddling clothes, herself both mother and midwife. Beda: Qui totum mundum vario vestit ornatu, pannis vilibus involvitur, ut nos stolam primam recipere valeamus. Per quem omnia facta sunt, manus pedesque astringitur, ut nostrae manus ad opus bonum exertae, nostri sint pedes in viam pacis directi. BEDE; He who clothes the whole world with its varied beauty, is wrapped up in common linen, that we might be able to receive the best robe; He by Whom all things are made, is folded both hands and feet, that our hands might be raised up for every good work, and our feet directed in the way of peace. Graecus: O admirabilem coarctationem et peregrinationem quam subiit qui continet orbem. Ab initio captat penuriam, et eam in seipso decorat. Nimirum si voluisset, venire poterat movendo caelum, concutiendo terram, emittens fulmina; non autem sic processit: non enim perdere, sed salvare volebat, et ab ipsis primordiis humanam conculcare superbiam; atque ideo non tantum homo fit, sed etiam homo pauper; et pauperem matrem elegit, quae caret his quibus natum infantem reclinet; sequitur enim et reclinavit eum in praesepio.
GREEK EX. Oh the wonderful straitening and banishment which He underwent, Who holds the whole world in His hands! From the very beginning He seeks for poverty, and ennobles it in His own person. CHRYS. Surely if He had so willed it, He might have come moving the heavens, making the earth to shake, and shooting forth His thunderbolts; but such was not the way of His going forth; His desire was not to destroy, but to save; and to trample upon human pride from its very birth, therefore He is not only man, but a poor man, and has chosen a poor mother, who had not even a cradle where she might lay her new born Child; as it follows, and she laid him in the manger.
Beda: Duri praesepis angustia continetur cui caelum sedes est, ut nos per caelestis regni gaudia dilatet. Qui panis est Angelorum, in praesepio reclinatur, ut nos quasi sancta animalia carnis suae frumento reficiat. BEDE; He is confined in the narrow space of a rude manger, whose seat is the heavens, that He may give us ample room in the joys of His heavenly kingdom. He Who is the bread of Angels is laid down in a manger, that He might feast us, as it were the sacred animals, with the bread of His flesh. Cyrillus: Reperit etiam hominem factum bestialem in anima: et ideo in praesepio loco pabuli ponitur, ut vitam bestialem mutantes, ad consonam homini perducamur scientiam, pertingentes non fenum, sed panem caelestem, vitae corpus. CYRIL; He finds man in his corrupt affections become like the beasts that perish, and therefore He is laid in the manger, in the place of food, that we changing the life of beasts, might be brought to the knowledge that befits man, partaking not of hay, but of the heavenly bread, the life-giving body. Beda: Qui autem ad dexteram patris sedet, in diversorio loco eget, ut nobis in domo patris sui multas mansiones praeparet; unde sequitur quia non erat eis locus in diversorio. Nascitur non in parentum domo, sed in diversorio, et in via: quia per incarnationis mysterium via factus est, qua nos ad patriam, ubi veritate et vita fruemur, adduceret. BEDE; He who sits at His Father’s right hand, finds no room in an inn, that He might prepare for us in His Father’s house many mansions; He is born not in His Father’s house, but in an inn and by the way side, because through the mystery of the incarnation He was made the way by which to bring us to our country, (where we shall enjoy the truth and the life.) Gregorius in Evang: Et ut ostenderet quia per humanitatem quam assumpserat, quasi in alieno nascebatur, non secundum potestatem, sed secundum naturam. GREG. And that He might show that on account of the human form which He took upon Him, He was born as in a strange country, not according to His power but according to His nature. Ambrosius: Propter te ergo infirmitas, in se potentia; propter te inopia, in se opulentia; noli hoc aestimare quod cernis, sed quod redimeris agnosce. Plus, domine Iesu, iniuriis tuis debeo quod redemptus sum, quam opibus quod creatus sum. Non prodesset nasci, nisi etiam redimi profuisset. AMBROSE; On your account then am I weak, in you am I strong. On your account am I poor, in you am I rich. Consider not what you see, but acknowledge that you are redeemed. I owe more, O Lord Jesus, to Your sufferings that I am redeemed, than to Your works that I am created. It were no advantage to be born, had it not advantaged me to be redeemed also.
Lectio 3
Ambrosius: Videte quemadmodum divina curia fidem astruat. Angelus Mariam, Angelus Ioseph, Angelus pastores edocet, de quibus dicitur et pastores erant in regione eadem vigilantes, et custodientes vigilias noctis super gregem suum. AMBROSE; Observe with what care God builds up our faith. An Angel teaches Mary; an Angel teaches Joseph; an Angel the shepherds also, of whom it is said, And there were in the same country shepherds abiding in the field. Chrysostomus: Ioseph quidem in somnis apparuit Angelus; pastoribus autem visibiliter quasi rudioribus: non autem Angelus ivit Ierosolymam, non requisivit Scribas et Pharisaeos; erant enim corrupti, et prae invidia cruciabantur; sed hi erant sinceri, antiquam conversationem patriarcharum et Moysis colentes. Est autem semita quaedam ad philosophiam perducens innocentia. CHRYS. To Joseph the Angel appeared in a dream, as to one who might be easily brought to believe, but to the shepherds in visible shape as to men of a ruder nature. But the Angel went not to Jerusalem, sought not for Scribes and Pharisees, (for they were corrupt and tormented with envy.) But these were simple men living in the ancient practices of Moses and the Patriarchs. There is a certain road which leads by innocence to Philosophy. Beda: Nusquam autem in tota veteris testamenti serie reperimus Angelos, qui tam sedulo apparuere patribus, cum luce apparuisse. Sed hoc privilegium recte huic tempori est servatum quando exortum est in tenebris lumen rectis corde: unde sequitur et claritas Dei circumfulsit illos. BEDE; No where; in the whole course of the Old Testament do we find that the Angels who so constantly appear to the Patriarchs, came in the day time. This privilege was rightly kept for this time, when there arose in the darkness a light to them that were s true of heart. Hence it follows, and the glory of God shone round about them. Ambrosius: Ex utero funditur, sed coruscat a caelo; terreno in diversorio iacet, sed caelesti lumine viget. He is sent forth from the womb, but He shines from heaven. He lies in a common inn, but He lives in celestial light. Graecus: Verum pavidi facti sunt in miraculo; unde sequitur et timuerunt timore magno. Sed Angelus, cum pavor ingruerit, fugat ipsum: unde sequitur et dixit illis Angelus: nolite timere. Non solum sedat terrorem, sed etiam alacritatem infundit: sequitur enim ecce enim evangelizo vobis gaudium magnum, quod erit omni populo: non soli populo Iudaeorum, sed etiam omnibus. Causa autem gaudii ostenditur, novus et admirabilis partus manifestatur ex ipsis nominibus: nam sequitur quia natus est vobis hodie salvator, qui est Christus dominus: quorum primum, idest salvator, est actionis; tertium autem, scilicet dominus, maiestatis. GREEK EX. They were alarmed at the miracle, as it follows, And they were afraid, &c. But the Angel dispels their rising fears. He not only soothes their terrors, but pours gladness into their hearts; for it follows, For, behold, I bring you good tidings of great joy, &c. not to the Jewish people only, but to all. The cause of their joy is declared; the new and wonderful birth is made manifest by the very names. It follows, For to you is born this day in the city of David a Savior, which is Christ the Lord. The first of these, i.e. the Savior, has reference to the action, the third, i.e. the Lord, to the dignity of the person. Cyrillus de Incarn. Unigen: Sed id quod in medio ponitur, scilicet Christus, non naturam significat, sed hypostasim compositam. In Christo enim salvatore unctionem fore celebratam fatemur; non tamen figuralem, sicut olim in regibus ex oleo, quasi ex prophetica gratia, neque ad perfectionem alicuius negotii, iuxta illud: haec dicit dominus Christo meo Cyro, qui quamquam esset idololatra, dictus est Christus, ut caelesti censura totam occuparet Babyloniorum provinciam. Fuit autem unctus salvator spiritu sancto humanitus in forma servi; ungens autem ut Deus spiritu sancto credentes in eum. CYRIL; But that which is in the middle, namely, Christ, has reference to the adoration, and signifies not the nature, but the compound substance of two natures. For on Christ our Savior we confess the anointing to have been performed, not however figuratively, (as formerly on kings by the oil,) and as if by prophetic grace, nor for the accomplishment of any work, as it is said in Isaiah, Thus said the Lord to his anointed, to Cyrus; who although he was an idolater was said to be anointed, that he might by the decree of Heaven take possession of the whole province of Babylon; but the Savior as man in the form of a servant, was anointed by the Holy Spirit as God He Himself by His Holy Spirit anoints those that believe in Him. Graecus: Huius autem nativitatis et tempus ostendit cum dicit hodie, et locum cum subdit in civitate David, et signa cum subiungit et hoc vobis signum: invenietis infantem pannis involutum, et positum in praesepio. Ecce pastoribus Angeli pastorem praecipuum praedicant, tamquam agnum in antro manifestatum et editum. GREEK EX. He marks the time of our Lord’s nativity, when he says, Today, and the place when he adds In the city of David; and the signs thereof when it follows And there shall be a sign, &c. Now the Angels bring tidings to the shepherds of the Chief Shepherd,as of a lamb discovered and brought up in a cave. Beda: Crebris autem infantia salvatoris et Angelorum praeconiis et Evangelistarum nobis est conculcata testimoniis, ut nostris altius cordibus quid pro nobis factum sit infigatur. Et notandum, quod signum nati salvatoris datur non Tyrio exceptum ostro, sed pannis squalentibus involutum: non in ornatis auro stratoriis, sed in praesepibus inveniendum. BEDE; The infancy of the Savior was impressed upon us, both by frequent heraldings of Angels and testimonies of Evangelists, that we might be the more deeply penetrated in our hearts by what has been done for us. And we may observe, that the sign given us of the newborn Savior was, that He would be found not clothed in Tyrian purple, but wrapped in poor swaddling clothes, not laying on gilded couches, but in a manger. Maximus in Serm. Nativ: Sed si tibi panni fortassis vilescunt, Angelos collaudantes admirare: si praesepe despicis, erige parumper oculos, et novam in caelo stellam protestantem mundo nativitatem dominicam contuere: si credis vilia, crede mirifica: si de his quae humilitatis sunt disputas, quae alta sunt et caelestia venerare. MAXIMUS; But if perhaps the swaddling clothes are mean in your eyes, admire the Angels singing praises together If you despises” tile manger, raise your eyes a little, and behold the new star in heaven proclaiming to the world the Lord’s nativity. If you believe the mean things, believe also the mighty. If you dispute about those which betoken His lowliness, look with reverence on what is high and heavenly. Gregorius in Evang: Mystice autem quod vigilantibus pastoribus Angelus apparet, eosque claritas Dei circumfulsit, hoc est quod illi prae ceteris videre sublimia merentur qui fidelibus gregibus praeesse sollicite sciunt: dumque ipsi pie super gregem vigilant, divina super eos latius gratia coruscat. GREG. It was in a mystery that the angel appeared to the shepherds while they were watching, and the glory of the Lord shone round about them, implying that they are thought worthy above the rest to see sublime things who take a watchful care of their faithful flocks; and while they themselves are piously watching over them, the Divine grace shines widely round about them. Beda: Significant enim mystice pastores isti gregum, doctores quosque ac rectores fidelium animarum. Nox, cuius vigilias custodiebant super gregem suum, pericula tentationum indicat, a quibus se suosque subiectos custodire non desistunt. Et bene, nato domino, pastores super gregem vigilant: quia natus est qui dicit: ego sum pastor bonus; sed et tempus imminebat quo idem pastor oves suas, quae dispersae erant, ad vitae pascua revocaret. BEDE; For in a mystery, those shepherds, and their flocks, signify all teachers and guides of faithful souls. The night in which they were keeping watch over their flocks, indicates the dangerous temptations from which they never cease to keep themselves, and those placed under their care. Well also at the birth of our Lord do shepherds watch over their flocks; for He was born who says, I am the good Shepherd: but the time also was at hand in which the same Shepherd was to recall His scattered sheep to the pastures of life. Origenes in Lucam: Ceterum, si ad secretiorem oportet ascendere intellectum, dicam quosdam fuisse pastores Angelos qui res humanas regerent; et cum horum unusquisque suam custodiam conservaret, venisse Angelum nato domino, et annuntiasse pastoribus, quia verus esset pastor exortus. Angeli enim ante adventum salvatoris parum poterant commissis sibi utilitatis afferre: vix enim aliquis unus ex singulis gentibus credebat in Deum; nunc autem populi accedunt ad fidem Iesu. ORIGEN; But if we would rise to a more hidden meaning, I should say, that there were certain shepherd angels, who direct the affairs of men, and while each one of them was keeping his watch, an angel came at the birth of the Lord, and announced to the shepherds that the true Shepherd had arisen. For Angels before the coming of the Savior could bring little help to those entrusted to them, for scarcely did one single Gentile believe in God. But now whole nations come to the faith of Jesus.
Lectio 4
Beda: Ne parva unius Angeli videretur auctoritas, postquam unus sacramentum novae nativitatis edocuit, statim multitudo caelestium agminum affuit; unde dicitur et subito facta est cum Angelo multitudo militiae caelestis. Bene chorus adveniens Angelorum, militiae caelestis vocabulum accipit, qui et duci illi in praelio qui ad debellandas aereas potestates apparuit, humiliter obsecundat, et ipse potestates easdem contrarias, ne mortales tantum tentare valeant quantum volunt, fortiter armis caelestibus perturbat. Quia vero Deus et homo nascitur, hominibus pax et Deo gloria canitur; unde sequitur laudantium Deum, et dicentium: gloria in altissimis Deo. Uno Angelo, uno evangelizante nuntio natum in carne Deum, mox multitudo militiae caelestis in laudem creatoris prorumpit, ut et Christo devotionem impendat, et nos suo instruat exemplo, quoties aliquis fratrum sacrae eruditionis verbum insonuerit, vel ipsi quae pietatis sunt ad mentem reduxerimus, Deo statim laudes corde, ore et opere reddendas. BEDE; Lest the authority of a single Angel should appear small, as soon as one had revealed the sacrament of the new birth, straightway there was present a multitude of the heavenly host. Rightly has the attending Chorus of Angels received the name of heavenly host, seeing they both humbly bring their aid to that Leader mighty in battle, Who has appeared to put down the powers of the air, and also themselves by their celestial arms bravely vanquish those opposing powers lest they should prevail as they wish in tempting men. But because He is both God and man, rightly do they sing Peace to men and Glory to God. As it follows, Praising God and saying, Glory to God in the highest. As soon as one Angel, one messenger, had brought the good tidings that God was born in the flesh, the multitude of the heavenly host broke forth in the praise of the Creator, in order both to fix their devotion on Christ, and to instruct us by their example, that as often as any of the brethren shall sound forth the word of sacred learning, or we ourselves shall have brought these holy things home to our minds, we should with our whole heart, our mouths and hands, return praise to God. Chrysostomus: Et olim quidem Angeli ad puniendum mittebantur, puta ad Israelitas, ad David, ad Sodomitas, ad gemitus convallem; nunc e contra canunt in terra gratias agentes Deo: eo quod suum descensum ad homines eis reseravit. CHRYS. Of old, indeed, Angels were sent to punish, as, for instance to the Israelites, to David, to the men of Sodom, to the valley of weeping. Now on the other hand they sing the song of thanksgiving to God: because He has revealed to them His coming down to men. Gregorius Moralium: Simul etiam laudant, quia redemptioni nostrae voces suae exultationis accommodant: simul etiam, quia dum nos conspiciunt recipi, suum gaudent numerum impleri. GREG. At the same time they also give praises because their voices of gladness accord well with our redemption, and while they behold our acceptance, they rejoice also that their number is completed. Beda: Optant etiam pacem hominibus, cum subdunt et in terra pax hominibus: quia quos infirmos prius abiectosque despexerant, nascente in carne domino, iam socios venerantur. BEDE; They wish also peace to men, as they add, On earth peace to men, because those whom they had before despised as weak and abject, now that our Lord has come in the flesh they esteem as friends. Cyrillus: Haec autem pax per Christum facta est: reconciliavit enim nos per se Deo et patri, culpam hostilem de medio auferens; duos populos in unum hominem pacificavit, ac caelicolas et terrenos in unum gregem composuit. CYRIL; This peace has been made through Christ, for He has reconciled us by Himself to God and our Father, having taken away our guilt, which was the ground of offense also. He has united two nations in one man, and has joined the heavenly and the earthly in one flock. Beda: Quibus autem hominibus pacem poscant, exponunt dicentes bonae voluntatis, eis scilicet qui suscipiunt natum Christum: non enim est pax impiis, sed pax multa diligentibus nomen Dei. BEDE; For whom they ask peace is explained in the words, Of good will. For them, namely, who receive the new born Christ. For there is no peace to the ungodly, but much peace to them that love the name of God. Origenes in Lucam: Sed diligens lector inquirat quomodo salvator dicat: non veni pacem mittere super terram; et nunc Angeli de eius nativitate cantent in terra pax hominibus. Sed hoc quod pax esse dicitur in hominibus bonae voluntatis, solvit quaestionem; pax enim quam non dat dominus super terram, non est pax bonae voluntatis. ORIGEN; But the attentive reader will ask, How then does the Savior say, I came not to send peace on the earth, whereas now the Angels’ song of His birth is, On earth peace to men? It is answered, that peace is said to be to men of goodwill. For the peace which the Lord does not give on the earth is not the peace of good will. Augustinus de Trin: Pertinet enim iustitia ad bonam voluntatem. AUG. For righteousness belongs to good will. Chrysostomus: Aspice autem mirandum processum: Angelos ad nos deduxit prius, ac deinde duxit hominem ad superna: factum est caelum terra, cum terrena deberet recipere. CHRYS. Behold the wonderful fill working of God. He first brings Angels down to men, and then brings men up to heaven. The heaven became earth, when it was about to receive earthly things. Origenes in Lucam: Mystice autem videbant Angeli, se opus quod eis creditum fuerat, implere non posse absque eo qui vere salvare poterat; et medicinam suam inferiorem esse quam hominum cura poscebat: unde sicut si veniat aliquis archiater qui habeat summam in medicina notitiam: et illi qui prius sanari nequiverant, cernentes magistri manu putredines cessare vulnerum, non invideant, sed in laudes archiatri erumpant, et Dei, qui sibi aegrotantibusque tantae scientiae hominem miserit; sic multitudo Angelorum pro Christi adventu Deum laudat. ORIGEN; But in a mystery, the Angels saw that they could not accomplish the work committed to them without Him Who was truly able to save, and that their healing fell short of what the care of men required. And so it was as if there should come one who had great knowledge in medicine, and those who before were unable to heal, acknowledging now the hand of a master, grudge not to see the corruptions of wounds ceasing, but break forth into the praises of the Physician, and of that God who sent to them and to the sick a man of such knowledge; the multitudes of the Angels praised God for the coming of Christ.
Lectio 5
Graecus: Quae visa sunt et relata stuporem ingesserunt pastoribus; et sic ovilia sua omiserunt, et profecti sunt nocte Bethlehem, lucem indagantes salvatoris; unde dicitur et factum est ut discesserunt ab eis Angeli in caelum, pastores loquebantur ad invicem: transeamus usque Bethlehem, et videamus hoc verbum quod factum est. GREEK EX. The shepherds were filled with astonishment at the things that they saw and heard, and so they left their sheepfolds, and set out by night to Bethlehem, seeking for the light of the Savior; and therefore it is said, They spoke one to another, &c. Beda: Vere quasi vigilantes non dixerunt: videamus puerum, sed verbum quod factum est; idest, verbum quod semper erat videamus quomodo pro nobis caro factum est: siquidem hoc ipsum verbum dominus est; sequitur enim quod fecit dominus et ostendit nobis; idest, videamus quomodo verbum ipsum se fecerit, et ostenderit nobis carnem suam. BEDE; As men who were truly watching, they said not, Let us see (the child; but) the word which has come to pass, i.e. the Word which was from the beginning, let us see how it has been made flesh for us, since this very Word is the Lord. For it follows, Which the Lord has made, and has shown to us; i.e. Let us see how the Lord has made Himself, and has shown His flesh to us. Ambrosius in Lucam: Vide quam singulariter Scriptura singulorum libret momenta verborum: etenim cum caro domini videtur, videtur verbum, quod est filius. Non mediocre fidei tibi hoc videatur exemplum: non vilis persona pastorum: simplicitas enim quaeritur, non ambitio desideratur. Sequitur et venerunt festinantes; nemo enim cum desidia Christum requirit. AMBROSE; How remarkably Scripture weighs the import of each word. For when we behold the flesh of the Lord, we behold the Word, which is the Son. Let not this seem to you a slight example of faith, because of the humble character of the shepherds. For simplicity is sought for, not pride. It follows, And they came in haste. For no one indolently seeks after Christ. Origenes in Lucam: Quia vero festinantes venerunt, et non pedetentim, ideo sequitur et invenerunt Mariam, quae scilicet fudit Iesum in partu, et Ioseph, scilicet dispensatorem ortus dominici, et infantem positum in praesepio, scilicet ipsum salvatorem. ORIGEN; But because they came in haste, and not with loitering steps, it follows, They found Mary, (i.e. her who had brought Jesus into the world,) and Joseph, (i.e. the guardian of our Lord’s birth,) and the babe lying in the manger, (i.e. the Savior Himself.) Beda: Est autem iusti ordinis, ut honore digno celebrata verbi incarnatione, ad ipsam quandoque verbi gloriam intuendam pertingatur; unde sequitur videntes autem cognoverunt de verbo quod dictum erat illis de puero hoc. BEDE; It seems to succeed in due order, that after having rightly celebrated the incarnation of the Word, we should at length come to behold the actual glory of that Word. Hence it follows: But when they saw it, they made known the word which had been spoken to them. Graecus: Occulta scilicet fide felicia relata contuentes, nec contenti de veritate stupere, quae primitus viderant et perceperant Angelo nuntiante, non solum Mariae et Ioseph promebant, sed etiam ceteris; et, quod est amplius, eorum mentibus infigebant; unde sequitur et omnes qui audierunt mirati sunt, et de his quae dicta erant a pastoribus ad ipsos. Quomodo enim non erat mirandum videre caelicolam in terrenis, et terram pace conciliari caelestibus, et ineffabilem illum infantulum numine quidem caelestia, humanitate vero terrestria connectentem ad invicem, et sui compagine foedus mirandum praestantem? GREEK EX. Beholding with hidden faith indeed the happy events which had been told them, and not content with marveling at the reality of those things which at the very first they saw and embraced when the Angel told them, they began to relate them not only to Mary and Joseph, but to the others also (and what is more they impressed them on their minds,) as it follows, And all who heard it marveled. For how could it be otherwise, at the sight of one of the heavenly host upon earth, and earth in peace reconciled to heaven; and that ineffable Child binding together in one, by His divinity, heavenly things, by His humanity, earthly things, and by this conjunction of Himself ejecting a wonderful union! Glossa: Nec solum mirantur de incarnationis mysterio, sed etiam de tanta pastorum attestatione qui fingere inaudita nescirent, sed simplici facundia vera praedicarent. GLOSS. Not only do they marvel at the mystery of the incarnation, but also at so wonderful an attestation of the shepherds, men who could not have devised these unheard of things, but were with simple eloquence proclaiming the truth. Ambrosius: Nec contemnenda putes quasi vilia verba pastorum: a pastoribus enim Maria colligit fidem: unde sequitur Maria autem conservabat omnia verba haec, conferens in corde suo. Discamus sanctae virginis in omnibus castitatem, quae non minus ore pudica quam corpore argumenta fidei conferebat in corde. AMBROSE; Esteem not the words of the shepherds as mean and despicable For from the shepherds Mary increases her faith, as it follows: Mary kept all these sayings, and pondered them in her heart. Let us learn the chastity of the sacred Virgin in all things, who no less chaste in her words than in her body, gathered up in her heart the materials of faith. Beda: Virginalis enim pudicitiae iura custodiens, secreta Christi quae noverat, nemini divulgare volebat; sed conferebat ea quae facienda legerat cum his quae iam facta cognovit; non ore promens, sed clausa in corde custodiens. BEDE; For keeping the laws of virgin modesty, she who had known the secrets of Christ would divulge them to no one, but comparing what she had read in prophecy with what she now acknowledged to have taken place, she did not utter them with the mouth, but preserved them shut up in her heart. Graecus: Quicquid etiam ei retulerat Angelus, quicquid a pastoribus audierat, cuncta congerebat in mente; et ad invicem comparans, unam in omnibus mater sapientiae cernebat concordiam. Vere Deus erat qui natus erat ex ea. GREEK EX. Whatever the Angel had said to her, whatever she had heard from Zacharias, and Elisabeth, and the shepherds, she collected them all in her mind, and comparing them together, perceived in all one harmony. Truly, He was God who was born from her. Athanasius: Singuli autem in Christi nativitate exultabant, non humanitus, sicut in puero nato soliti sunt homines congaudere, sed in Christi praesentia, et lucis divinae fulgore; unde sequitur et reversi sunt pastores glorificantes et laudantes Deum in omnibus quae audierant. ATHAN AS. But every one rejoiced in the nativity of Christ, not with human feelings, as men are wont to rejoice when a son is born, but at the presence of Christ and the luster of the Divine light. As it follows: And the shepherds returned, glorifying and praising God for every thing they had heard, &c. Beda: Scilicet ab Angelis; et viderant, scilicet in Bethlehem, sicut dictum est ad illos; idest in hoc glorificant quod non aliud venientes invenerant, quam dictum est ad illos: sive sicut dictum est ad illos, gloriam Deo laudesque referunt: etenim hoc illis facere dictum est ab Angelis, non quidem verbo imperantibus, sed formam suae devotionis offerentibus, cum Deo in excelsis gloriam resonarent. BEDE; That is to say, from the Angels, and had seen, i.e. in Bethlehem, as it was told them, i.e. they glory in this, that when they came they found it even as it was told them, or as it was told them they give praise and glory to God. For this they were told by the Angels to do, not in very word commanding them, but setting before them the form of devotion when they sung glory to God in the highest. Beda: Mystice autem intellectualium pastores gregum, immo cuncti fideles, exemplo horum pastorum transeant cogitatione usque in Bethlehem, et incarnationem Christi dignis celebrent honoribus. Transeamus autem abiectis concupiscentiis carnalibus toto mentis desiderio usque in Bethlehem supernam, idest domum panis vivi; ut quem illi in praesepio videre vagientem, nos in patris solio mereamur videre regnantem; non est autem tanta beatitudo cum desidia ac torpore quaerenda; sed alacriter sunt Christi sequenda vestigia. Videntes autem cognoverunt. Et nos quae dicta sunt de salvatore nostro, plena dilectione festinemus amplecti, ut hoc in futuro perfectae cognitionis visu comprehendere valeamus. BEDE; To speak in a mystery, let the shepherds of spiritual flocks, (nay, all the faithful,) after the example of, these shepherds, go in thought even to Bethlehem, and celebrate the incarnation of Christ with due honors. Let us go indeed casting aside all fleshly lusts, with the whole desire of the mind even to the heavenly Bethlehem, (i.e. the house of the living bread,) that He whom they saw crying in the manger we may deserve to see reigning on the throne of His Father. And such bliss as this is not to be sought for with sloth and idleness, but with eagerness must we follow the footsteps of Christ. When they saw Him they knew Him; and let us haste to embrace in the fullness of our love those things which were spoken of our Savior, that when the time shall come that we shall see with perfect knowledge we may be able to comprehend them. Beda: Dominici etiam gregis pastores praecedentium patrum vitam, in qua panis vitae servatur, quasi Bethlehem portas contemplando subeunt; nihilque in hac aliud reperiunt quam virginalem Ecclesiae pulchritudinem, quasi Mariam, virilem spiritualium doctorum coetum, quasi Ioseph, et humilem Christi adventum Scripturae paginis sacrae insertum, quasi in praesepio positum Christum infantem. BEDE; Again, the shepherds of the Lord’s flock by contemplating the life of the fathers who went before them, (which preserved the bread of life,) enter as it were the gates of Bethlehem, and find therein none other than the virgin beauty of the Church, that is, Mary; the manly company of spiritual doctors, that is, Joseph; and the lowly coming of Christ contained in the pages of Holy Scripture, that is, the infant child Christ, laid in the manger. Origenes in Lucam: Vel praesepe illud Israel erat, secundum illud: cognovit bos possessorem suum, et asinus praesepe domini sui. ORIGEN; That was the manger which Israel knew not, according to those words of Isaiah, The ox knows his owner, and the ass his master’s crib. Beda: Non celavere autem silentio pastores quae agnoverant: quia Ecclesiae pastores in hoc ordinati sunt ut quae in Scripturis didicerunt, auditoribus ostendant. BEDE; The shepherds did not hide in silence what they knew, because to this end have the Shepherds of the Church been ordained, that what they have learned in the Scriptures they might explain to their hearers. Beda: Magistri etiam spiritualium gregum modo ceteris dormientibus contemplando caelestia subeunt, modo fidelium exempla quaerendo circumeunt, modo ad publicum pastoralis officii docendo revertuntur. BEDE; The masters of the spiritual flocks also, while others sleep, at one time by contemplation enter into the heavenly places, at another time pass around them by seeking the examples of the faithful, at another time by teaching return to the public duties of the pastoral office. Beda: Unusquisque etiam qui privatus vivere creditur, pastoris officium tenet, si bonorum actuum cogitationumque mundarum aggregans multitudinem, hanc iusto moderamine gubernare, Scripturarum pastu nutrire, et contra Daemonum insidias servare contendit. BEDE; Every one of us, even he who is supposed to live as a private person, exercises the office of shepherd, if, keeping together a multitude of good actions and pure thoughts, he strive to rule them with due moderation, to feed them with the food of the Scriptures, and to preserve them against the snares of the devil.
Lectio 6
Beda: Exposita nativitate dominica, subiungit Evangelista atque ait et postquam consummati sunt dies octo ut circumcideretur puer. BEDE; Having related our Lord’s nativity, the Evangelist adds, And after that eight days were accomplished for the circumcision of the child. Ambrosius: Quis puer, nisi ille de quo dictum est: puer natus est nobis, et filius datus est nobis et: factus est enim sub lege, ut eos qui sub lege erant lucrifaceret? AMBROSE; Who is this Child, but He of whom it was said, Unto us a child is born, unto us a son is given? For He was made under the law, that He might redeem them who were under the law. Epiphanius Adver. Haeres: Dicunt autem Ebionis et Cerinthi sequaces: sufficit discipulo, si sit sicut magister eius: circumcidit autem se Christus; tu ergo circumcidaris. Falluntur autem destruentes sua principia. Si enim fateretur Ebion Christum Deum caelitus descendentem octavo die fuisse circumcisum, tunc praeberet circumcisioni materiam argumenti; sed cum nudum hunc asserit hominem, non puer est causa ut circumcidatur, sicut nec infantes sunt suae circumcisionis auctores. Nos enim Deum ipsum fatemur caelitus descendentem, et in claustro virgineo moram debitam fetibus protraxisse, quoadusque sibi ex utero virgineo humanitatis carnem perfecte componeret, in qua circumcisus est veraciter, non apparenter octavo die, quatenus cum ad spiritualem effectum figurae pervenerint, tam ab ipso, quam a suis discipulis divulgentur non ultra figurae, sed veritas. EPIPHAN. Now the followers of Ebion and Cerinthus say, “It is enough for a disciple if he be as his Master. But Christ circumcised Himself. Be you therefore circumcised.” But herein do they deceive themselves, destroying their own principles; for if Ebion should confess that Christ as God descended from heaven and was circumcised on the eighth day, it might then afford the ground of an argument for circumcision; but since he affirms Him to be mere man, surely as a boy he cannot be the cause of Himself being circumcised, as neither are infants the authors of their own circumcision. But we confess that it is God Himself who has descended from heaven, and that enclosed in a virgin’s womb, He abode there the whole time necessary for her delivery, until He should perfectly form to Himself of the virgin’s womb a human body; and that in this body He was not in appearance but truly circumcised on the eighth day, in order that the figures having come to this spiritual fulfillment, both by Himself and His disciples, might now be spread abroad no longer the figures but the reality. Origenes in Lucam: Sicut enim mortui sumus cum illo moriente, et consurreximus resurgenti; sic cum eo circumcisi sumus: unde nequaquam nunc indigemus circumcisione carnali. ORIGEN; As we have died with Him at His death, and risen together with Him at His resurrection, so with Him have we been circumcised, and therefore need not now circumcision in the flesh. Epiphanius: Pluribus autem ex causis circumcisus est Christus. Et primo quidem ut ostendat carnis veritatem contra Manichaeum et illos qui apparenter eum dicunt prodiisse: deinde ut pateat quod nequaquam deitati consubstantiale corpus extiterit, ut fatur Apollinaris; neque caelitus detulit illud, ut asserit Valentinus: et ut confirmet circumcisionem, quam olim instituerat eius adventui servientem: quin etiam ut nulla sit Iudaeis excusatio: nam nisi circumcisus fuisset, obicere poterant quod non possent incircumcisum Christum recipere. EPIPHAN. Christ was circumcised for several reasons. First indeed to show the reality of His flesh, in opposition to Manichaus and those who say that He came forth in appearance only. Secondly, that He might prove that His body was not of the same substance with the Deity, according to Apollinaris, and that it descended not from heaven, as Valentinian said. Thirdly, to add a confirmation to circumcision which He had of old instituted to wait His coming. Lastly, to leave no excuse to the Jews. For had He not been circumcised, they might have objected that they could not receive Christ uncircumcised. Beda: Ut etiam nobis obediendi virtutem commendaret exemplo, et ut eos qui sub lege positi legis onera portare nequiverant, sua compassione iuvaret; ut qui in similitudine carnis peccati advenit, remedium quo caro peccati consueverat mundari, non respuat. Idem enim salutiferae curationis auxilium circumcisio in lege contra originalis peccati vulnus agebat quod nunc Baptismus revelatae gratiae tempore consuevit; excepto quod regni caelestis ianuam nondum intrare poterant, sed in sinu Abrahae post mortem beata requie consolati supernae pacis ingressum spe felici expectabant. BEDE; He was circumcised also that He might enjoin upon us by His example the virtue of obedience and might take compassion on them who being placed under the law, were unable to bear the burdens of the law, to the end that He who came in the likeness of sinful flesh might not reject the remedy with which sinful flesh was wont to be healed. For circumcision brought in the law the same assistance of a saving cure to the wound of original sin which Baptism does in the time of the grace of revelation, except that as yet the circumcised could not enter the gates of the heavenly kingdom, but comforted after death with a blessed rest in Abraham’s bosom, they waited with a joyful hope for their entrance into eternal peace. Athanasius: Nihil enim aliud exprimebat circumcisio nisi generationis vetustae spoliationem per hoc quod circumcidebatur pars corporis quae corporalis nativitatis causa existit. Hoc autem tunc temporis agebatur in signum futuri per Christum Baptismatis. Idcirco postquam venit signatum, cessavit figura: ubi namque tota vetustas tollitur per Baptismum, superfluum est quod partis sectio praefigurat. ATHAN. For circumcision expressed nothing else, but the stripping off of the old birth, seeing that part was circumcised which caused the birth of the body. And thus it was done at that time as a sign of the future baptism through Christ. Therefore as soon as that of which it was a sign came, the figure ceased. For since the whole of the old man Adam is taken away by baptism, there remains nothing which the cutting of a part prefigures. Cyrillus: Octavo autem die consuetum erat carnalem celebrari circumcisionem: octavo enim die Christus a mortuis resurrexit, et insinuavit nobis spiritualem circumcisionem, dicens: euntes, docete omnes gentes, baptizantes eos. CYRIL; It was the custom on the eighth day to perform the circumcision of the flesh. For on the eighth day Christ rose from the dead, and conveyed to us a spiritual circumcision, saying, Go and teach all nations, baptizing them. Beda: In eius autem resurrectione praefigurata est utraque nostra resurrectio, et carnis et spiritus: Christus enim circumcisus nostram naturam docuit et nunc per ipsum a vitiorum labe purgandam, et in novissimo die a mortis peste restaurandam; et sicut dominus octava die, hoc est post septimam sabbati, resurrexit; ita et ipsi post sex huius saeculi aetates et septimam sabbati animarum, quae nunc interim in alia vita geritur, quasi octavo tempore surgemus. BEDE; Now in His resurrection was prefigured the resurrection of each of us both in the flesh and the Spirit, for Christ has taught us by being circumcised that our nature must both now in itself be purged from the stain of vice, and at the last day be restored from the plague of death. And as the Lord rose on the eighth day, i.e. the day after the seventh, (which is the Sabbath,) so we also after six ages of the world and after the seventh, which is the rest of souls, and is now carrying on in another life, shall rise as on the eighth day. Cyrillus: Secundum legis praeceptum eodem die impositionem nominis recipit; unde sequitur vocatum est nomen eius Iesus, quod interpretatur salvator: editus enim fuit ad totius orbis salutem, quam sua circumcisione praefiguravit: secundum quod apostolus dicit: circumcisi estis circumcisione non manufacta in expoliatione corporis carnis, scilicet in circumcisione Christi. CYRIL; But according to the command of the law, on the same day He received the imposition of a name, as it follows, His name was called Jesus which is interpreted Savior. For He was brought forth for the salvation of the whole world, which by His circumcision He prefigured, as the Apostle says to the Colossians, “you are circumcised with a circumcision made without hands, in the stripping off of the body of the flesh, to wit, the circumcision of Christ.” Beda: Sed et hoc quod eodem die suae circumcisionis nomen accepit, ad imitationem priscae observationis fecit: Abraham enim, qui primum circumcisionis sacramentum accepit, in die suae circumcisionis amplificatione nominis benedici promeruit. BEDE; That upon the day of His circumcision He also received the imposition of the name was likewise done in imitation of the old observances. For Abraham, who received the first sacrament of circumcision, was on the day of his circumcision thought worthy to be. blessed by the increase of his name. Origenes in Lucam: Nomen autem Iesu gloriosum omnique cultu dignissimum, nomen quod est super omne nomen, non decuit primum ab hominibus appellari, neque ab eis afferri in mundum: unde signanter Evangelista subdit quod vocatum est ab Angelo priusquam in utero conciperetur. ORIGEN; But the name of Jesus, a glorious name and worthy of all honor, a name which is above every other, ought not first to be uttered by men, nor by them be brought into the world. Therefore significantly the Evangelist adds, which was called of the Angel, &c. Beda: Huius autem nominis etiam electi in sua spirituali circumcisione participes existere gaudent; ut sicut a Christo Christiani, ita etiam a salvatore salvati vocentur; quod illis a Deo vocabulum non solum priusquam in utero Ecclesiae per fidem conciperentur, sed etiam ante tempora saecularia vocatum est. BEDE; Of this name the elect also in their spiritual circumcision rejoice to be partakers, that as from Christ they are called Christians, so also from the Savior they may be called saved, which title was given them of God not only before they were conceived through faith in the womb of the Church, but even before the world began.
Lectio 7
Cyrillus: Post circumcisionem rursus expectatur purgationis tempus; unde dicitur et postquam impleti sunt dies purgationis eius secundum legem Moysi. CYRIL; Next after the circumcision they wait for the time of purification, as it is said, And when the days of her purification according to the law of Moses were come. Beda: Si legis ipsius verba diligentius inspexeris, profecto reperies quod ipsa Dei genitrix, sicut a commixtione virili, sic et a legali fit iure immunis. Non enim omnis mulier pariens, sed ea quae suscepto semine peperit, designatur immunda, rituque docetur esse mundanda; ad distinctionem scilicet illius quae virgo concepit et peperit. Sed ut nos a legis vinculo solveremur, sicut Christus, ita et beata Maria legi est sponte subiecta. BEDE; If you diligently examine the words of the law, you will find indeed that the mother of God as she is free from all connection with man, so is she exempt from any obligation of the law. For not every woman who brings forth, but she who has received seed and brought forth, is pronounced unclean, and by the ordinances of the law is taught that she must be cleansed, in order to distinguish probably from her who though a virgin has conceived and brought forth. But that we might be loosed from the bonds of the law, as did Christ, so also Mary submitted herself of her own will to the law. Titus: Unde eleganter Evangelista protulit, quod completi sunt dies purgationis eius secundum legem: nam revera non incumbebat necessitas virgini sacrae ut dies purgationis eius expectaretur, quae cum ex spiritu sancto concepisset, caruit coniugio. Sequitur tulerunt illum in Ierusalem, ut sisterent eum domino. TITUS BOST. Therefore the Evangelist has well observed, that the days of her purification were come according to the law, who since she had conceived of the Holy Spirit, was free from all uncleanness. It follows, They brought him to Jerusalem to present him to the Lord. Athanasius: Sed quando paternis aspectibus latuit dominus; aut quis locus excipitur ab eius imperio, ut ibi existendo semotus a patre sit, nisi afferatur Ierosolymam, et introducatur in templum? Sed forte causa nostri huiusmodi scripta sunt. Sicut enim non gratia sui homo factus est et circumcisus in carne, sed ut nos per gratiam faceret deos, et ut spiritualiter circumcidamur; sic propter nos sistitur domino, ut discamus Deo praesentare nosipsos. ATHAN. But when was the Lord hid from His Father’s eye, that He should not be seen by Him, or what place is excepted from His dominion, that by remaining there He should be separate from His Father unless brought to Jerusalem and introduced into the temple? But for us perhaps these things were written. For as not to confer grace on Himself was He made man and circumcised in the flesh, but to make us Gods through grace, and that we might be circumcised in the Spirit, so for our sakes is He presented to the Lord, that we also might learn to present ourselves to the Lord. Beda: Post tricesimum autem et tertium circumcisionis diem domino sistitur, mystice insinuans neminem nisi circumcisum vitiis, dominicis dignum esse conspectibus; neminem nisi mortalitatis nexibus absolutum, supernae civitatis gaudia posse perfecte subire. Sequitur sicut scriptum est in lege domini. BEDE; On the thirty-third day after His circumcision He is presented to the Lord, signifying in a mystery that no one but he who is circumcised from his sins is worthy to come into the Lord’s sight, that no one who ho has not severed himself from all human ties can perfectly enter into the joys of the heavenly city. It follows, As it is written in the law of the Lord. Origenes in Lucam: Ubi sunt qui Deum legis negant a Christo fuisse in Evangelio praedicatum? An putandum est quod filium suum bonus Deus sub lege inimici fecit, quam ipse non dederat? In lege enim Moysi scriptum est quod sequitur: quia omne masculinum adaperiens vulvam sanctum domino vocabitur. ORIGEN; Where are they who deny that Christ proclaimed in the Gospel the law to be of God, or can it be supposed that the righteous God made His own Son under a hostile law which He Himself had not given? It is written in the law of Moses as follows, Every male which opens the womb shall be called holy to the Lord. Beda: Quod dicit adaperiens vulvam, et hominis et pecoris primogenitum significat; quod utrumque sanctum domino vocari, atque ideo sacerdotis esse, praeceptum est; ita dumtaxat ut pro hominis primogenito pretium acciperet et omne animal immundum redimi faceret. BEDE; By the words, opening the womb, he signifies the first-born both of man and beast, and each one of which was, according to the commandment, to be called holy to the Lord, and therefore to become the property of the priest, that is, so far that he was to receive a price for every first-born of man, and oblige every unclean animal to be ransomed. Gregorius Nyssenus: Hoc autem legis decretum in solo incarnato Deo, singulariter et ab aliis differenter, impleri videtur: ipse namque solus ineffabiliter conceptus ac incomprehensibiliter editus, virginalem uterum aperuit, non ante a connubio reseratum; servans et post partum mirabile inviolabiliter signaculum castitatis. GREG. NYSS. Now this commandment of the law seems to have had its fulfillment in the incarnate God, in a very remarkable and peculiar manner. For He alone, ineffably conceived and incomprehensibly brought forth, opened the virgin’s womb, till then unopened by marriage, and after this birth miraculously retaining the seal of chastity. Ambrosius in Lucam: Non enim virilis coitus vulvae virginalis secreta reseravit: sed immaculatum semen inviolabili utero spiritus sanctus infudit. Qui ergo vulvam sanctificavit alienam ut nasceretur propheta, hic est qui aperuit matri suae vulvam, ut immaculatus exiret. AMBROSE; For no union with man disclosed the secrets of the virgin’s womb, but the Holy Spirit infused the immaculate seed into an inviolate womb. He then who sanctified another womb in order that a prophet should be born, He it is who has opened the womb of His own mother, that the Immaculate should come forth. Beda: Quod ergo ait adaperiens vulvam, consuetae nativitatis more loquitur; non quod dominus sacri ventris hospitium, quod ingressus sanctificarat, egressus devirginasse credendus sit. By the words opening the womb, he speaks of birth after the usual manner, not that the sacred abode of the virgin’s womb, which our Lord in entering sanctified, should now be thought by His proceeding forth from it to be deprived of its virginity. Gregorius Nyssenus: Solus autem hic partus masculinus spiritualiter esse conspicitur qui nil de femineitate culpae portavit: unde revera sanctus vocatus est: unde et Gabriel quasi hoc decretum ad ipsum solum pertinere memorans, dicebat: quod ex te nascetur sanctum, vocabitur filius Dei. Et in ceteris quidem primogenitis sanctos illos vocari evangelica solertia statuit, tamquam oblatione divina sortitos huiusmodi nomen: at in totius primogenito creaturae, quod nascitur sanctum pronuntiat Angelus, quasi proprie sanctum existens. GREG. NYSS. But the offspring of this birth is alone seen to be spiritually male, as contracting no guilt from being born of a woman. Hence He is truly called holy, and therefore Gabriel, as if announcing that this commandment belonged to Him only, said, That Holy thing which shall be born of you shall be called, the Son of God. Now of other first-borns the wisdom of the Gospel has declared that they are called holy from their being offered to God. But the first-born of every creature, That holy thing which is born, &c. the Angel pronounces to be in the nature of its very being holy. Ambrosius: Solus enim per omnia in natis de femina sanctus dominus Iesus, qui terrenae contagia corruptelae immaculati partus novitate non senserit, et caelesti maiestate depulerit: nam si litteram sequimur, quomodo sanctus omnis masculus, cum multos sceleratissimos fuisse non lateat? Sed ille sanctus quem in figura futuri mysterii legis divinae praescripta signabant; eo quod solus sanctae Ecclesiae virginis ad generandos populos aperiret genitale secretum. AMBROSE; For among those that are born of a woman, the Lord Jesus alone is in every thing holy, who in the newness of His immaculate birth experienced not the contagion of earthly defilement, but by His Heavenly Majesty dispelled it. For if we follow the letter, how can every male be holy, since it is undoubted that many have been most wicked? But He is holy whom in the figure of a future mystery the pious ordinances of the divine law prefigured, because He alone was to open the hidden womb of the holy virgin Church for the begetting of nations. Cyrillus: O profunditas scientiarum sapientiae et scientiae Dei. Offert hostias qui per singulas hostias honoratur cum patre; figuras legis custodit veritas; qui legis est conditor sicut Deus, legem custodivit ut homo; unde sequitur et ut darent hostiam, secundum quod dictum erat in lege domini, par turturum, aut duos pullos columbarum. CYRIL; Oh the depth of the riches of the wisdom and knowledge of God! He offers victims, Who in each victim is honored equally with the Father. The Truth preserves the figures of the law. He who as God is the Maker of the law, as man has kept the law. Hence it follows, And that they should give a victim as it was ordered in the law of the Lord, a pair of turtle doves or two young pigeons. Beda: Hostia autem haec pauperum erat; praecepit quippe dominus in lege ut qui possent agnum pro filio aut filia, simul et turturem sive columbam offerrent: qui vero non sufficiebant ad offerendum agnum, duos iam turtures vel duos columbae pullos offerrent. Ergo dominus cum dives esset, pauper fieri dignatus est, ut nos sua paupertate divitiarum suarum donaret esse participes. BEDE; Now this was the victim of the poor. For the Lord commanded in the law that they who were should offer a lamb for a son or a daughter as well as a turtle dove or pigeon; but they who were not able to offer a lamb should give two turtle doves or two young pigeons. Therefore the Lord, though he was rich, deigned to become poor, that by his poverty He might make us partakers of His riches. Cyrillus: Videndum autem quid haec oblata insinuant. Nimirum loquacissima est turtur in avibus; et columba est animal mansuetum. Talis autem factus est erga nos salvator, mansuetudinem perfecte colens, et ut turtur orbem allexit, replens hortum suum propriis melodiis. Occidebatur ergo turtur aut columba, ut ipse per figuras nobis pandatur passurus in carne pro vita mundi. CYRIL; But let us see what these offerings mean. The turtle dove is the most vocal of birds, and the pigeon the gentlest. And such was the Savior made unto us; He was endowed with perfect meekness, and like the turtle dove entranced the world, filling His garden with His own melodies. There was killed then either a turtle dove or a pigeon, that by a figure He might be shown forth to us as about to suffer in the flesh for the life of the world. Beda: Vel columba simplicitatem, turtur indicat castitatem: quia et columba simplicitatis, et castitatis amator est turtur; ita ut si coniugem casu perdiderit, non ultra aliam quaerere curet. Merito ergo turtur et columba domino offeruntur in hostiam: quia simplex et pudica fidelium conversatio est illi iustitiae sacrificium gratum. BEDE; Or the pigeon denotes simplicity, the turtle dove chastity, for the pigeon is a lover of simplicity, and the turtle dove of chastity, so that if by chance she has lost her mate, she heeds not to find another. Rightly then are the pigeon and turtle dove offered as victims to the Lord, because the simple and chaste conversation of the faithful is a sacrifice of righteousness well pleasing to Him. Athanasius: Ideo vero bina iussit offerri, quia homine consistente ex anima et corpore, duplum a nobis poscit Deus, castitatem et mansuetudinem, non solum corporis, sed etiam animae: alioquin erit homo fictor et hypocrita, gerens in tegumentum occultae malitiae innocentiam apparentem. ATHAN. He ordered two things to be offered, because as man consists of both body and soul, the Lord requires a double return from us, chastity and meekness, not only of the body, but also of the soul. Otherwise, man will be a dissembler and hypocrite, wearing the face of innocence to mask his hidden malice. Beda: Cum vero utraque avis propter consuetudinem gemendi praesentes sanctorum luctus designet; in hoc tamen differunt, quod turtur solivagus, columba autem gregatim volare consuevit; et ob id iste secretas orationum lacrymas, illa publicos Ecclesiae conventus insinuat. BEDE; But while each bird, from its habit of wailing, represents the present sorrows of the saints, in this they differ, that the turtle is solitary, but the pigeon flies about in flocks, and hence the one points to the secret tears of confession, the other to the public assembling of the Church. Beda: Vel columba, quae gregatim volat, activae vitae frequentiam demonstrat; turtur qui singularitate gaudet, speculativae vitae culmina denuntiat. Et quia aeque utraque conditori accepta est hostia, consulte Lucas utrum turtures an pulli columbarum pro domino sint oblati non dixit, ne unum alteri vivendi ordinem praeferret, sed utrumque sequendum doceret. BEDE; Or the pigeon which flies in flocks sets forth the busy intercourse of active life. The turtle, which delights in solitariness, tells of the lofty heights of the contemplative life. But because each victim is equally accepted by the Creator, St. Luke has purposely omitted whether the turtles or young pigeons were offered for the Lord, that he might not prefer one mode of life before another, but teach that both ought to be followed.
Lectio 8
Ambrosius in Lucam: Non solum ab Angelis et prophetis, a pastoribus et a parentibus, sed etiam a senioribus et iustis generatio domini accepit testimonium; unde dicitur et ecce homo erat in Ierusalem cui nomen Simeon, et homo iste iustus et timoratus. AMBROSE; Not only did Angels and Prophets, the shepherds and his parents, bear witness to the birth of the Lord, but the old men and the righteous. As it is said, And, behold, there was a man in Jerusalem whose name was Simeon, and he was a just man, and one who feared God. For scarcely is righteousness preserved without fear, I mean not that fear which dreads the loss of worldly goods, (which perfect love casts out,) but that holy fear of the Lord which abides for ever, by which the righteous man, the more ardent his love to God, is so much the more careful not to offend Him. Beda: Quia difficulter iustitia sine timore custoditur: non illum dico timorem qui temporalia sibi bona subtrahi perhorrescit, quem perfecta dilectio foras mittit; sed timorem domini sanctum qui manet in saecula, quo iustus Deum quanto ardentius diligit, tanto solertius offendere cavet. Ambrosius: Et bene iustus, qui non suam sed populi gratiam requirebat; unde sequitur et expectans consolationem Israel. AMBROSE; Well is he called righteous who sought not his own good, but the good of his nation, as it follows, Waiting for the consolation of Israel. Gregorius Nyssenus: Non utique mundanam felicitatem in consolationem Israel prudens Simeon expectabat; sed veram translationem ad veritatis decorem per separationem a legis umbra: habuerat namque per oracula quod visurus esset Christum domini priusquam de saeculo praesenti transmigraret; unde sequitur et spiritus sanctus erat in eo; a quo scilicet iustificabatur. Et responsum acceperat a spiritu sancto non visurum se mortem nisi prius videret Christum domini. GREG NYSS. It was not surely worldly happiness that the prudent Simeon was waiting for as the consolation of Israel, but a real happiness, that is, a passing over to the beauty of truth from the shadow of the law. For he had learnt from the sacred oracles that he would see the Lord’s Christ before he should depart out of this present life. Hence it follows, And the Holy Spirit was in him, (by which indeed he was justified,) and he received an answer from the Holy Spirit. Ambrosius: Cupiebat ipse quidem corporeae vinculis fragilitatis absolvi; sed expectabat videre promissum; sciebat enim quia beati oculi qui eum viderent. AMBROSE; He desired indeed to be loosed from the chains of bodily infirmity, but he wails to see the promise, for he knew, Happy are those eyes which shall see it. Gregorius Moralium: In quo etiam discimus quanto desiderio ex plebe Israelitica sancti viri incarnationis eius mysterium videre cupierunt. GREG. Hereby also we learn with what desire the holy men of Israel desired to see the mystery of His incarnation. Beda: Videre autem mortem, experiri eam significat; multumque felix mortem videbit carnis quicumque Christum domini prius oculis carnis videre sategerit, conversationem habendo in caelesti Ierusalem, templi Dei limina frequentando, hoc est sanctorum, in quibus Deus habitat, exempla sectando. Eadem autem spiritus gratia, qua olim venturum praecognoverat, et nunc venientem cognovit; unde sequitur et venit in spiritu in templum. BEDE; To see death means to undergo it, and happy will he be to see the death of the flesh who has first been enabled to see with the eyes of his heart the Lord Christ, having his conversation in the heavenly Jerusalem, and frequently entering the doors of God’s temple, that is, following the examples of the saints in whom God dwells as in His temple. By the same grace of the Spirit whereby he foreknew Christ would come, he now acknowledges Him come, as it follows, And he came by the Spirit into the temple. Origenes in Lucam: Et tu si vis tenere Iesum et amplexari manibus, omni labore nitere ut ducem habeas spiritum, veniasque ad templum Dei; sequitur enim et cum inducerent puerum Iesum parentes eius, scilicet Maria mater et Ioseph, qui putabatur pater, ut facerent secundum consuetudinem legis pro eo; et ipse accepit eum in ulnas suas. ORIGEN; If you will touch Jesus and grasp Him in your hands, strive with all your strength to have the Spirit for your guide, and come to the temple of God. For it follows, And when his parents brought in the child Jesus, (i.e. Mary His mother, and Joseph His reputed father,) to do for him after the custom of the law, then took he him up in his arms. Gregorius Nyssenus: Quam beatus ille sacer ad sacra introitus, per quem ad vitae terminum maturavit. Beatae manus quae verbum vitae palpaverunt, et ulnae quoque quas ad susceptionem paravit. GREG. NYSS. How blessed was that holy entrance to holy things through which he hastened on to the end of life, blessed those hands which handled the word of life, and the arms which were held out to receive Him! Beda: Accepit autem iustus secundum legem puerum Iesum in ulnas suas, ut significet iustitiam operum, quae ex lege erat, per manus et brachia figuratorum, humili quidem, sed salutari fidei evangelicae gratia mutandum. Accepit senior infantem Christum, ut insinuet hoc saeculum quasi senio iam defessum, ad infantiam et innocentiam Christianae conversationis rediturum. BEDE; Now the righteous man, according to the law, received the Child Jesus in his arms, that he might signify that the legal righteousness of works under the figure of the hands and arms was to be changed for the lowly indeed but saving grace of Gospel faith The old man received the infant Christ, to convey thereby that this world, now worn out as it were with old age, should return to the childlike innocence of the Christian life.
Lectio 9
Origenes in Lucam: Si ad tactum fimbriae vestimenti mulier sanata est, quid putandum est de Simeone, qui in suas ulnas accepit infantem, et gaudebat videns parvulum a se gestari, qui venerat ad vinctos resolvendos, sciens neminem eum posse de claustro corporis emittere cum spe futurae vitae, nisi is quem in brachiis continebat; unde dicitur et benedixit Deum, et dixit: nunc dimittis servum tuum, domine. ORIGEN; If we marvel to hear that a woman was healed by touching the hem of a garment, what must we think of Simeon, who received an Infant in his arms, and rejoiced seeing that the little one he carried was He who had come to let loose the captive! Knowing that no one could release him from the chains of the body with the hope of future life, but He whom he held in his arms. Therefore it is said, And he blessed God, saying, Lord, now let you your servant depart. Theophylactus: Quod dicit domine, confitentis est quod ipse mortis est et vitae dominus; et sic puerum quem suscepit, Deum confitetur. THEOPHYL. When he says Lord, he confesses that He is the very Lord of both life and death, and so acknowledges the Child whom he held in his arms to be God. Origenes: Quasi dicat: quamdiu Christum non tenebam, clausus eram, et de vinculis exire non poteram. ORIGEN; As it he said, “As long as I held not Christ, I was in prison, and could not escape from my bonds.” Basilius: Si autem voces iustorum inquiras, omnes super hoc mundo et eius flebili mora ingemiscunt. Heu mihi, dicit David, quia incolatus meus prolongatus est. BASIL; If you examine the words of the righteous, you will find that they all sorrow over this world and its mournful delay. Alas me! says David, that my habitation is prolonged. Ambrosius: Vide ergo iustum velut corporeae carcere molis inclusum velle dissolvi, ut incipiat esse cum Christo. Sed qui vult dimitti, veniat in templum, veniat in Ierusalem, expectet Christum domini, accipiat in manibus verbum Dei, et complectatur velut quibusdam fidei suae brachiis; tunc dimittetur ut non videat mortem, qui viderit vitam. AMBROSE; Observe then that this just man, confined as it were in the prison house of his earthly frame, is longing to be loosed, that he may again be with Christ. But whoso would be cleansed, let him come into the temple; - into Jerusalem: let him wait for the Lord’s Christ, let him receive in his hands the word of God, and embrace it as it were with the arms of his faith. Then let him depart that he might not see death who has seen life. Graecus: Simeon autem benedicebat Deum inter cetera, quod promissa sibi facta sortita erant efficaciae veritatem: nam consolationem Israel oculis prospicere meruit, et manibus portare: et ideo dicit secundum verbum tuum; idest, cum finem obtinuerim promissorum. At ubi visibiliter sensi quod desiderabam, nunc solvis tuum servum, nec gustu mortis attonitum, nec haesitationis cogitationibus conturbatum; et ideo subditur in pace. GREEK EX. Simeon blessed God also, because the promises made to him had received their true fulfillment. For He was reckoned worthy to see with his eyes, and to carry in his arms the consolation of Israel. And therefore he says, According to your word, i.e. since I have obtained the completion of your promises. And now that I have seen with my eyes what was my desire to see, now let you your servant depart, neither dismayed at the taste of death, nor harassed with doubting thoughts: as he adds, in peace. Gregorius Nyssenus: Quia postquam Christus culpam hostilem destruxit, nos quoque patri reconciliavit, facta est translatio sanctorum in pace. GREG. NYSS. For since Christ has destroyed the enemy, which is sin, and has reconciled us to the Father, the removal of saints has been in peace. Origenes: Quis est autem qui de saeculo isto recedit in pace, nisi is qui intelligit quod Deus erat in Christo mundum reconcilians sibi; nihilque habet inimicum Deo, sed omnem pacem bonis in se operibus assumpsit? ORIGEN; But who departs from this world in peace, but he who is persuaded that was Christ reconciling the world to Himself; who has nothing hostile to God, having derived to himself all peace by good works in himself? Graecus: Fuerat autem sibi repromissum non visurum se mortem nisi prius videret Christum domini; et ideo hoc impletum ostendens, subdit quia viderunt oculi mei salutare tuum. GREEK EX. But it had been twice promised to him that he should not see death before ho should see the Lord’s Christ, and therefore he adds, to show that this promise was fulfilled, For mine eyes have seen your salvation. Gregorius Nyssenus: Beati oculi tui tam animae quam corporis; hi quidem visibiliter Deum suspicientes, illi vero non solum quae visa sunt attendentes, immo illuminati fulgore spiritus domini, verbum in carne cognoscentes: salutare namque quod tuis oculis percepisti, ipse Iesus est, quo nomine salus declaratur. GREG. NYSS. Blessed are the eyes, both of your soul and your body. For the one visibly embrace God, but the others not considering those things which are seen, but enlightened by the brightness of the Spirit of the Lord, acknowledge the Word made flesh. For the salvation which you have perceived with your eyes is Jesus Himself, by which name salvation is declared. Cyrillus: Fuerat autem Christi mysterium quod patuit in ultimis temporibus saeculi praeparatum ante mundi originem; unde sequitur quod parasti ante faciem omnium populorum. CYRIL; But Christ was the mystery which has been revealed in the last times of the world, having been prepared before the foundation of the world. Hence it follows, which you have prepared before the face of all men. Athanasius: Scilicet confectam toti mundo per Christum salutem. Qualiter ergo supra dictum est, quod expectabat Israel consolationem? Eo quod scilicet tunc futuram esse consolationem Israel agnovit in spiritu cum et omnibus populis paratum est salutare. ATHAN. That is to say, the salvation wrought by Christ for the whole world. How then was it said above that he was watching for the consolation of Israel, but because he truly perceived in the spirit that consolation would be to Israel at that time when salvation was prepared for all people. Graecus: Attende etiam sagacitatem digni et venerandi senis: antequam dignus videretur beatae visionis, praestolabatur solamen Israel; ut autem quod sperabat obtinuit, exclamat se vidisse salutem omnium populorum: adeo enim infantis ineffabile iubar illustravit eum, ut processu temporis secutura mox sibi fierent nota. GREEK EX. Mark the wisdom of the good and venerable old man, who before that he was thought worthy of the blessed vision, was waiting for the consolation of Israel, but when he obtained that which he was looking for, exclaims that he saw the salvation of all people. So enlightened was he by the unspeakable radiance of the Child, that the perceived at a glance things that were to happen a long time after. Theophylactus: Signanter autem dicit ante faciem, ut scilicet omnibus eius incarnatio appareret. Hoc autem salutare dicit esse gentium lumen et gloriam Israel; unde sequitur lumen ad revelationem gentium. THEOPHYL. By these words, Before the face, he signifies that our Lord’s incarnation would be visible to all men. And this salvation he says is to be the light of the Gentiles and the glory of Israel, as it follows, A light to lighten the Gentiles. Athanasius: Gentes enim ante Christi adventum in ultimis tenebris erant constitutae, cognitione divina privatae. ATHAN. For the Gentiles before the coming of Christ were lying in the deepest darkness, being without the knowledge of God. Cyrillus: Sed Christus adveniens factus est lux tenebrosis et erraticis, quos diabolica manus pressit. Vocati sunt autem a Deo patre ad notitiam filii, qui est lux vera. CYRIL; But Christ coming was made a light to them that sat in darkness, being sore oppressed by the power of the devil but they were called by God the Father to the knowledge of His Son, Who is the true light. Athanasius: Israel autem, licet tenuiter, lege illuminabatur; et ideo non dicit quod lumen illis protulerit, sed subdit et gloriam plebis tuae Israel: memorans antiquam historiam, quod sicut olim Moyses dominum alloquendo gloriosam retulit faciem, sic et ipsi divinam humanitatis lucem pertingentes, vetus abicientes velamen, in eamdem imaginem transformarentur de gloria in gloriam. GREG. NYSS. Israel was enlightened though dimly by the law, so he says not that light came to them, but his words are, to be the glory of your people Israel. Calling to mind the ancient history that as of old Moses after speaking with God returned with his face glorious, so they also coming to the divine light of His human nature, casting away their old veil, might be transformed into the same image from glory to glory. Cyrillus: Nam etsi quidam eorum inobedientes fuerint, tamen reliquiae salvae factae sunt, et per Christum pervenerunt ad gloriam. Harum primitiae fuere divini apostoli, quorum fulgores universum orbem illuminant. Fuit etiam Christus singulariter Israel gloria, quia secundum carnem ex eis processit; quamvis cunctis ut Deus praeesset per saecula benedictus. For although some of them were disobedient, yet a remnant were saved and came through Christ to glory, of which the Apostles were first-fruits, whose brightness illumines the whole world. For Christ was in a peculiar manner the glory of Israel, because according to the flesh He came forth from Israel, although as God He was over all blessed for ever. Gregorius Nyssenus: Et ideo signanter dixit plebis tuae, quia non ab eis tantum est adoratus, sed insuper ex eis est secundum carnem natus. GREG. NYSS, He said therefore, of your people, signifying that not only was He adored by them, but moreover of them was He born according to the flesh. Beda: Et bene revelatio gentium, Israelis gloriae praefertur, quia, cum plenitudo gentium introierit, tunc omnis Israel salvus erit. BEDE; And well is the enlightening of the Gentiles put before the glory of Israel, because when the fullness of the Gentiles shall have come in, then shall Israel be safe.
Lectio 10
Graecus: Transcendentium rerum notitia quoties in memoriam venerit, toties renovat in mente miraculum; unde dicitur et erant pater eius et mater mirantes super his quae dicebantur de illo. GREEK EX. The knowledge of supernatural things, as often as it is brought to the recollection, renews the miracle in the mind, and hence it is said, His father and mother marveled at those things which were said of him. Origenes: Qui simpliciter exponit, potest dicere in ruinam eum venisse infidelium, et in resurrectionem credentium. Origenes in Lucam: Tam ab Angelo quam a multitudine caelestis exercitus, necnon et a pastoribus et ipso Simeone. ORIGEN; Both by the angel and the multitude of the heavenly host, by the shepherds also, and Simeon. Beda: Patrem salvatoris appellat, non quod vere pater fuerit ei, sed quod ad famam Mariae conservandam pater sit ab omnibus aestimatus. BEDE; Joseph is called the father of the Savior, not because he was (as the Photinians say) His real father, but because from regard to the reputation of Mary, all men considered him so. Augustinus de Cons. Evang: Quamvis et eo modo pater illius valeat dici, quo et vir Mariae recte intelligitur sine commixtione carnis, ipsa copulatione coniugii; multo videlicet coniunctius quam si esset aliunde adoptatus. Neque enim propterea non erat appellandus Ioseph pater Christi, quia non eum concumbendo genuerat; quandoquidem pater esset et ei quem non ex sua coniuge procreatum aliunde adoptasset. AUG. He however might be called His father in that light in which, he is rightly regarded as the husband of Mary, that is, not from any carnal connection, but by reason of the very bond of wedlock, a far closer relationship than that of adoption. For that Joseph was not to be called Christ’s father was not, because he had not begotten Him by cohabitation, since in truth he might be a father to one whom he had not begotten from his wife, but had adopted from another. Origenes: Qui autem altius aliquid inquirit, potest dicere quoniam generationis ordo a David usque ad Ioseph deducitur; et ne videretur frustra Ioseph nominari, quia pater non fuerat salvatoris, ut generationis ordo haberet locum, pater domini appellatus est. ORIGEN; But they who look deeper into the matter may say, that since the genealogy is deduced from David to Joseph, therefore lest Joseph should seem to be mentioned for no purpose, as not being the father of the Savior, he was called His father, that the genealogy might maintain sup. its place. Graecus: Laudibus autem divinis exhibitis, vertit se Simeon ad benedictionem adducentium puerum; unde sequitur et benedixit illis Simeon. Benedictione igitur utrumque donat; occultorum vero praesagia dirigit tantum ad matrem; quatenus per communem benedictionem non privetur Ioseph similitudine patris; per ea vero quae dicit matri seorsum a Ioseph, veram praedicet genitricem; unde sequitur et dixit ad matrem eius: ecce positus est hic in ruinam et in resurrectionem multorum in Israel. GREEK EX. Having given praise to God, Simeon now turns to bless them that brought the Child, as it follows, And Simeon blessed them. He gave to each a blessing, but his presage of hidden things he imparts only to the mother, in order that in the common blessing He might not deprive Joseph of the likeness of a father, but in what he says to the mother apart from Joseph he might proclaim her to be the true mother. Ambrosius: Vide uberem in omnes gratiam domini in generatione diffusam, et prophetiam incredulis negatam esse, non iustis. Ecce et Simeon prophetizat, in ruinam et resurrectionem multorum venisse Christum Iesum. AMBROSE; Behold what abundant grace is extended to all men by the birth of the Lord, and how prophecy is withheld from the unbelievers, not from the righteous. Simeon also prophesies that Christ Jesus has come for the fall and rising again of many. Origenes: Qui simpliciter exponit, potest dicere in ruinam eum venisse infidelium, et in resurrectionem credentium. ORIGEN; They who explain this simply, may say that He came for the fall of unbelievers, and the rising again of believers. Chrysostomus: Sicut enim lux, etsi oculos debiles turbet, lux est; hoc modo salvator perseverat, etsi corruant plurimi; neque enim est eius officium destructio, sed eorum vesaniae. Quamobrem non solum ex salute bonorum, sed etiam ex malorum dissipatione virtus eius ostenditur; nam sol quoniam multum radiat, propterea visus debiles praecipue perturbat. CHRYS. As the light though it may annoy weak eyes, is still light; in like manner the Savior endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good but by the scattering of the wicked, is His power shown. For the sun the brighter it shines, is the more trying to the weak sight. Gregorius Nyssenus: Attende autem distinctionis exquisitam prolationem: praeparatio quippe salutis dicitur coram omni populo; sed casus et sublevatio plurium. Divinum enim propositum est salus et deificatio singulorum: casus autem et sublevatio consistit in plurium intentione, credentium et non credentium. Quod autem iacentes et increduli subleventur, non est absurdum. GREG. NYSS. Mark the nice distinction here observed. Salvation is said to be prepared before the face of all people, but the falling and raising is of many; for the Divine purpose was the salvation and sanctification of every one whereas the falling and lifting up stands in the will of many believers and unbelievers. But that those who were lying in unbelief should be raised up again is not unreasonable. Origenes: Qui autem curiosus interpres est, dicit nequaquam eum cadere qui ante non steterit. Da mihi igitur qui fuerit ille qui stetit, et in cuius ruinam salvator advenerit? ORIGEN; The careful interpreter will say, that no one falls who was not before standing. Tell me then, who were they who stood, for whose fall Christ came? Gregorius Nyssenus: Sed per hoc designat ruinam ad infima: quasi non puniendos aequaliter ante incarnationis mysterium et post datam dispensationem et praedicationem. Et maxime hi sunt ex Israel, quos necesse erat et pristinis bonis carere, et poenas luere graviores quam omnes aliae gentes: eo quod dudum prophetatum in eis et adoratum et ex eis productum minime susceperunt. Idcirco specialiter eis minatur ruinam, non solum a spirituali salute, sed etiam propter destructionem urbis et habitantium civitatem. Resurrectio vero promittitur credentibus, partim quidem velut sub lege iacentibus, et ab eius servitute sublevandis; partim vero velut consepultis cum Christo, et ei consurgentibus. His autem verbis intellige per concordiam intellectuum ad dicta prophetica, unum et eumdem Deum et legislatorem et in prophetis et in novo testamento locutum esse: lapidem namque ruinae et petram scandali futurum, ne confundantur credentes in eum, sermo propheticus declaravit.
GREG NYSS. But by this he signifies a fall to the very lowest, as if the punishment before the mystery of the incarnation, fell far short of that after the giving and preaching of the Gospel dispensation And those spoken of are chiefly of Israel, who must of necessity forfeit their ancient privileges, and pay a heavier penalty than any other nation, because they were so unwilling to receive Him Who had long been prophesied among them, had been worshipped, and had come forth from them. In a most especial manner then he threatens them with not only a fall from spiritual freedom, but also the destruction of their city, and of those who dwelt among them. But a resurrection is promised to believers, partly indeed as subject to the law, and about to be delivered from its bondage, but partly as buried together with Christ, and rising with Him. GREG. NYSS. Now from these words, you may perceive through the agreement of men’s minds on the word of prophecy, that one and the same God and lawgiver has spoken both in the Prophets and the New Testament. For the language of prophecy declared that there shall be a stone of falling, and a rock of offense, that they who believe on Him should not be confounded. The fall therefore is to them who are offended with the meanness of His coming in the flesh; the rising again to those who acknowledge the steadfastness of the Divine purpose.
Origenes in Lucam: Est autem et altius quid intelligendum adversus eos qui contra conditorem latrant dicentes: ecce Deus legis et prophetarum, videte qualis sit. Ego, inquit, occidam, et ego vivificabo. Sed si propterea cruentus est iudex et crudelis conditor, quia haec dicit, manifestissimum est et Iesum esse illius filium; eadem siquidem de eo hic scripta sunt, quod veniat in ruinam et resurrectionem multorum. ORIGEN; There is also a deeper meaning aimed against those who raise their voices against their Creator, saying, Behold the God of the Law and the Prophets of what sort He is! He says, I kill, and I make alive. If God then is a bloody judge and a cruel master, it is most plain that Jesus is His Son, since the same things here are written of Him, namely, that He comes for the fall and rising again of many. Ambrosius: Ut scilicet iustorum iniquorumque merita discernat, et pro nostrorum qualitate factorum iudex verus et iustus aut supplicia decernat aut praemia. AMBROSE; That is, to distinguish the merits of the just and the unjust, and according to the quality of our deeds, as a true and just Judge, to decree punishment or rewards. Origenes: Videndum est autem ne forte salvator non aeque aliis in ruinam venerit et in resurrectionem: quia enim peccato stabam, primo mihi utilitas fuit ut caderem et peccato morerer. Denique et sancti prophetae cum augustius aliquid contemplabantur, cadebant in faciem suam, ut peccata per ruinam plenius purgarentur: hoc ipsum et salvator tibi primum concedit. Peccator eras; cadat in te peccator, ut possis dehinc resurgere et dicere: si commortui sumus, et convivemus. ORIGEN; But we must take care lest by chance the Savior should not come to some equally for the fall and rising again; for when I stood in sin, it was first good for me to fall, and die to sin. Lastly, Prophets and Saints when they were designing some great thing, used to fall on their faces, that by their fall their sins should be the more fully blotted out. This it is that the Savior first grants to you. You were a sinner, let that which is sin fall in you, that you may thence rise again, and say, If we be dead with Him, we shall also live with Him. Chrysostomus: Resurrectio quidem est conversatio nova: cum enim lascivus castus efficitur, avarus misericors, atrox mansuescit, resurrectio celebratur, mortuo quidem peccato, resurgente vero iustitia. Sequitur et in signum cui contradicetur. CHRYS. The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against. Basilius: Signum contradictionem accipiens proprie crux dicitur a Scriptura. Fecit enim, inquit, Moyses serpentem aeneum, et posuit pro signo. BASIL; The sign which is spoken against is called in Scripture, the cross. For Moses, it says, made a brazen serpent, and placed it for a sign. Gregorius Nyssenus: Miscet autem dedecus gloriae. Huius enim rei nobis christicolis est hoc signum indicium; contradictionis vero, dum ab his quidem accipitur ut ridiculosum et horribile, ab his vero admodum venerandum. Vel forsan ipsum Christum nominat signum, tamquam supra naturam existentem et signorum auctorem. GREG. NYSS. He has joined together honor and dishonor. For to us Christians this sign is a token of honor, but it is a sign of contradiction, inasmuch by some indeed it is received as absurd and monstrous, by others with the greatest veneration. Or perhaps Christ Himself is termed a sign, as having a supernatural existence, and as the author of signs. Basilius: Est enim signum alicuius rei mirabilis et occultae indicativum; visum quidem a simplicioribus, intellectum vero ab habentibus exercitatum intellectum. BASIL; For a sign betokens something marvelous and mysterious, which is seen indeed by the simple minded. Origenes in Lucam: Omnia autem quae de Christo narrat historia, signum sunt cui contradicitur: non quod contradicant hi qui credunt in eum: nos quippe scimus omnia vera esse quae scripta sunt: sed quia apud incredulos universa quae de eo scripta sunt, signum sunt cui contradicetur. ORIGEN; But all the things which history relates of Christ are spoken against, not that those who believe on Him speak against Him, (for we know that all the things which are written of Him are true,) but that every thing which has been written of Him is with the unbelievers a sign which is spoken against. Gregorius Nyssenus: Haec siquidem de filio dicuntur; spectant tamen ad eius genitricem, dum singula sibi assumit simul periclitata et glorificata: nec tantum prospera, sed illi denuntiat etiam dolorosa; nam sequitur et tuam ipsius animam pertransibit gladius. GREG. NYSS. Though these things are said of the Son, yet they have reference also to His mother, who takes each thing to herself, whether it be of danger or glory. He announces to her not only her prosperity, but her sorrows; for it follows, And a sword shall pierce through your own heart. Origenes: Nulla docet historia beatam Mariam ex hac vita gladii occisione migrasse; praesertim cum non anima, sed corpus ferro soleat interfici: unde restat intelligi gladium illum de quo dicitur: et gladius in labiis eorum, hoc est, dolorem dominicae passionis animam eius pertransisse: quae etsi Christum utpote Dei filium sponte propria mori, mortemque ipsam non dubitaret esse devicturum: ex sua tamen carne procreatum, non sine doloris affectu potuit videre crucifigi. BEDE; No history tells us that Mary departed this life by being slain with the sword, therefore since not the soul but the body is killed with iron, we are left to understand that sword which is mentioned, And a sword in their lips, that is, grief because of our Lord’s passion passed through her soul, who although she saw Christ the very Son of God die a voluntary death, and doubted not that He who was begotten of her flesh would overcome death, could not without grief see Him crucified. Ambrosius: Vel prudentiam Mariae non ignaram mysterii caelestis ostendit: vivum est enim verbum Dei, et validum et acutius omni gladio acutissimo. AMBROSE; Or it shows the wisdom of Mary, that she was not ignorant of the heavenly Majesty For the word of God is living and strong, and sharper than the sharpest sword. Augustinus de quaest. Nov. et Vet. Testam: Vel per hoc significavit quod Maria, per quam gestum est incarnationis mysterium, in morte domini stupore quodam dubitavit, videns filium Dei sic humiliatum ut usque ad mortem descenderet. Et sicut gladius pertransiens iuxta hominem, timorem facit, non percutit; ita et dubitatio moestitiam fecit, non tamen occidit: quia non sedit in animo, sed pertransiit quasi per umbram. AUG. Or by this is signified that Mary also, through whom was performed the mystery of the incarnation, looked with doubt and astonishment at the death of her Lord, seeing the Son of God so humbled as to come down even to death. And as a sword passing close by a man causes fear, though it does not strike him; so doubt also causes sorrow, yet does not kill; for it is not fastened to the mind, but passes through it as through a shadow. Gregorius Nyssenus: Sed nec ipsam solam in ea passione occupari significat cum subditur ut revelentur ex multis cordibus cogitationes. Quod dicit ut eventum designat; non autem causaliter ponitur. His enim omnibus evenientibus, secuta est erga multos intentionum detectio: quidam enim Deum fatebantur in cruce; alii nec sic ab infamiis et criminationibus desistebant. Vel hoc dictum est, quatenus tempore passionis pateant ex plurium cordibus meditationes, et emendentur per resurrectionem: velox enim illis post ambiguitatem certitudo supervenit: nisi forte revelationem illuminationem quis aestimet, ut solitum est Scripturae. GREG NYSS. But it is not meant that she alone was concerned in that passion, for it is added, that the thoughts of many hearts may be revealed. The word that marks the non event; it is not used causatively; for when all these events took place, there followed the discovery of many men’s intentions. For some confessed God on the cross, others even then ceased not from their blasphemies and revilings. Or this was said, meaning that at the time of the passion the thoughts of men’s hearts should be laid open, and be corrected by the resurrection. For doubts are quickly superseded by certainty. Or perhaps by revealing may be meant, the enlightening of the thoughts, as it is often used in Scripture. Beda: Sed et usque ad consummationem saeculi praesentis Ecclesiae animam gladius durissimae tribulationis pertransire non cessat, cum signo fidei ab improbis contradici; cum audito Dei verbo multos cum Christo resurgere, sed plures a credulitate ruere, gemebunda pertractat; cum revelatis multorum cordium cogitationibus, ubi optimum Evangelii sevit semen, ibi zizania vitiorum vel plus iusto praevalere, vel sola germinare conspicit. BEDE; But now even down to the close of the present time, the sword of the severest tribulation ceases not to go through the soul of the Church, when with bitter sorrow she experiences the evil speaking against the sign of faith, when hearing the word of God that many are raised with Christ, she finds still more falling from the faith, when at the revealing of the thoughts of many hearts, in which the good seed of the Gospel has been sown, she beholds the tares of vice overshooting it, spreading beyond it, or growing alone. Origenes in Lucam: Cogitationes etiam malae in hominibus erant; quae propterea revelatae sunt, ut occideret eas ille qui pro nobis mortuus est. Quamdiu enim absconditae erant, impossibile erat eas penitus interfici; unde et nos si peccaverimus, debemus dicere: iniquitatem meam non abscondi. Si enim revelaverimus peccata nostra non solum Deo, sed his qui possunt mederi vulneribus nostris, delebuntur peccata nostra. ORIGEN; But the evil thoughts of men were revealed, that He Who died for us might slay them; for while they were hidden, it was impossible to utterly destroy them. Hence also when we have sinned we ought to say, Mine iniquity have I not hid. For if we make known our sins not only to God, but to whoever can heal our wounds, our sins will be blotted out.
Lectio 11
Ambrosius in Lucam: Prophetaverat Simeon, prophetaverat copulata coniugio, prophetaverat virgo, debuit et vidua prophetare; nec qua professio deesset aut sexus; et ideo dicitur et erat Anna prophetissa filia Phanuel de tribu Aser. AMBROSE; Simeon had prophesied, a woman united in marriage had prophesied, a virgin had prophesied, it was meet also that a widow should prophesy, that there might lack no sex or condition of life, and therefore it is said, And there was one Anna a prophetess. Theophylactus: Immoratur Evangelista circa Annae descriptionem, et patrem et tribum enarrans; testes quasi multos adducens qui patrem et tribum viderunt. THEOPHYL. The Evangelist dwells some time on the account of Anna, mentioning both her father’s tribe, and adding, as it were, many witnesses who knew her father and her tribe. Gregorius Nyssenus: Vel quia tunc temporis cum hac aliae quaedam eodem nomine nuncupabantur. Ut igitur ad eam manifesta discretio fieret patrem eius commemorat, et generis qualitatem describit. GREG NYSS. Or because at that time there were several others who were called by the same name, that there might be a plain way of distinguishing her, he mentions her father, and describes the quality of her parents. Ambrosius: Anna vero et stipendiis viduitatis et moribus talis inducitur ut digna fuisse credatur quae redemptorem omnium nuntiaret; unde sequitur haec processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua, et haec vidua usque ad annos octuaginta quatuor. AMBROSE; Now Anna, both from the duties of her widowhood and her manner of life, is found to be such that she is thought worthy to announce the Redeemer of the world. As it follows, She was of a great age, and had lived with her husband, &c. Origenes in Lucam: Neque enim spiritus sanctus fortuito habitavit in ea: bonum enim est primum si qua potest virginitatis gratiam possidere; si autem hoc non potuerit, sed evenerit ei ut perdat virum, vidua perseveret: quod quidem non solum post mortem viri, sed etiam cum ille vivit, debet habere in animo ut etiam si non evenerit, voluntas ipsius et propositum a domino coronetur, et dicat: hoc voveo, hoc promitto: si mihi humanum aliquid, quod non opto, contigerit, nihil aliud faciam quam incontaminata, et vidua perseverem. Iuste ergo sancta mulier spiritum prophetandi meruit accipere, quia longa castitate, longis etiam ieiuniis ad hoc culmen ascenderat; unde sequitur quae non discedebat de templo, ieiuniis et obsecrationibus serviens die ac nocte. ORIGEN; For the Holy Spirit dwelt not by chance in her. For the highest blessing, if any can possess it, is the grace of virginity, but if this cannot be, and it chance to a woman to lose her husband, let her remain a widow, which indeed not only after the death of her husband, but even while he is living, she ought to have in her mind, that supposing it should not happen, her will and determination might be crowned by the Lord, and her words should be, “This I vow, and promise, that if a certain condition of this life be mine, (which yet I wish not,) I will do nothing else but remain inviolate and a widow.” Most justly then was this holy woman thought worthy to receive the gift of prophecy, because by long chastity and long fastings she had ascended to this height of virtue, as It follows, Who departed not from the temple with fastings and prayers, &c. Gregorius Nyssenus: In quo liquet quod ceterarum virtutum inerat ei congeries. Et aspice eam conformem Simeoni virtutibus: simul enim erant in templo, simul etiam digni reputati sunt prophetica gratia; unde sequitur et haec ipsa hora superveniens confitebatur domino; hoc est, regratiabatur, videndo mundi salutem in Israel, et confitebatur de Iesu, quoniam ipse esset redemptor, idemque salvator; unde sequitur et loquebatur de illo omnibus qui expectabant redemptionem Israel.
Verum quia Anna prophetissa modicum aliquid et non nimis clarum de Christo disseruit, Evangelium non seriatim induxit quae ab ea sunt dicta. Forsan autem ob hoc aliquis Simeonem praevenisse fatebitur, eo quod is quidem formam legis gerebat: nam et ipsum nomen notat obedientiam; illa vero gratiae, quod interpretatio nominis manifestat: inter quos Christus medius erat: idcirco illum quidem dimisit cum lege morientem, hanc vero fovet ultra viventem per gratiam.
ORIGEN; From which it is plain that she possessed a multitude of other virtues, and mark how she resembles Simeon in his goodness, for they were both in the temple together, anti both counted worthy of prophetic grace, as it follows, And she coming in at this very instant, gave thanks to the Lord. THEOPHYL. That is, returned thanks for seeing in Israel the Savior of the world, and she confessed of Jesus that He was the Redeemer and the Savior. Hence it follows, And she spoke of him to all, &c.
ORIGEN; But because Anna’s words were nothing remarkable, and of no great note respecting Christ, the Gospel does not give the particulars of what she said, and perhaps for this reason one may suppose that Simeon anticipated her, since he indeed bore the character of the law, (for his name signifies obedience,) but she the character of grace, (which her name is by interpretation,) and Christ came between them. Therefore He let Simeon depart dying with the law, but Anna he sustains living beyond through grace.
Beda: Iuxta intellectum etiam mysticum Anna Ecclesiam significat, quae in praesenti sponsi sui est morte quasi viduata. Numerus etiam annorum viduitatis eius tempus Ecclesiae designat, quo in corpore constituta peregrinatur a domino. Septies quippe duodeni octuaginta quatuor faciunt: et septem quidem ad huius saeculi cursum, qui diebus septem volvitur, duodecim vero ad perfectionem doctrinae apostolicae pertinent. Ideoque sive universalis Ecclesia, seu quaelibet anima fidelis, quae totum vitae suae tempus apostolicis curat mancipare institutis, octoginta quatuor annis domino servire laudatur. Tempus etiam septem annorum, quo cum viro suo manserat, congruit: nam propter dominicae privilegium maiestatis, quo in carne versatus docuit, in signum perfectionis simplex septem annorum est numerus expressus. Arridet etiam Ecclesiae mysteriis et Anna, quae gratia eius interpretatur, et filia est Phanuelis, qui facies Dei dicitur, et de tribu Aser, idest beati, descendit. BEDE; According to the mystical meaning, Anna signifies the Church, who at present is indeed a widow by the death of her Husband; the number also of the years of her widowhood marks the time of the Church, at which established in the body, she is separated from the Lord. For seven times twelve make eighty-four, seven indeed referring to the course of this world, which revolves in seven days; but twelve had reference to the perfection of Apostolic teaching, and therefore the Universal Church, or any faithful soul which strives to devote the whole period of its life to the following of Apostolic practice, is said to serve the Lord for eighty-four years. The term also of seven years, during which she lived with her husband, coincides. For through the prerogative of our Lord’s greatness, whereby abiding in the flesh, He taught, the simple number of seven years was taken to express the sign of perfection. Anna also favors the mysteries of the Church, being by interpretation its “grace,” and being both the daughter of Phanuel, who is called “the face of God,” and descended from the tribe of Aser, i.e. the blessed.
Lectio 12
Beda: Praetermisit hoc loco Lucas quae a Matthaeo satis exposita noverat: dominum videlicet post hoc, ne ab Herode necandus inveniretur, in Aegyptum a parentibus esse delatum, defunctoque Herode, sic demum in Galilaeam reversum, Nazareth civitatem suam inhabitare coepisse. Solent enim Evangelistae singuli sic omittere quaedam quae vel ab aliis commemorata viderunt, vel ab aliis commemoranda in spiritu praeviderunt, ut continuata suae narrationis serie, quasi nulla praetermisisse videantur; quae tamen, alterius Evangelistae considerata Scriptura, quo loco transita fuerint, diligens lector inveniat. Unde multis praetermissis, Lucas dicit et ut perfecerunt omnia secundum legem domini, reversi sunt in Galilaeam in civitatem suam Nazareth. BEDE; Luke has omitted in this place what he knew to have been sufficiently set forth by Matthew, that the Lord after this, for fear that He should be discovered and put to death by Herod, was carried by His parents into Egypt, and at Herod’s death, having at length returned to Galilee, came to dwell in His own city Nazareth. For the Evangelists individually are wont to omit certain things which they either know to have been, or in the Spirit foresee will be, related by others, so that in the connected chain of their narrative, they seem as it were to have omitted nothing, whereas by examining the writings of another Evangelist, the careful reader may discover the places where the omissions have been. Thus after omitting many things, Luke says, And when they had accomplished all things, &c. Theophylactus: Erat quidem eorum civitas Bethlehem sicut patria, Nazareth vero tamquam habitaculum. THEOPHYL. Bethlehem was indeed their city, their paternal city, Nazareth the place of their abode. Augustinus de Cons. Evang: Forte autem hoc movet quomodo dicat Matthaeus propterea cum puero parentes eius iisse in Galilaeam, quia metu Archelai in Iudaeam ire noluerunt; cum propterea magis iisse in Galilaeam videantur, quia civitas eorum erat Nazareth Galilaeae, sicut Lucas hic non tacet. Sed intelligendum est, ubi Angelus in somnis in Aegypto dixit ad Ioseph: surge, et accipe puerum et matrem eius, et vade in terram Israel, sic intellectum primo esse a Ioseph, ut putaret iussum se esse pergere in Iudaeam: ipsa enim intelligi primitus potuit terra Israel. Porro autem postea, quoniam comperit illic regnare filium Herodis Archelaum, noluit obicere se illi periculo; cum posset terra Israel etiam sic intelligi, ut etiam Galilaea illi deputaretur, quia et ipsam populus Israel incolebat. AUG. Perhaps it may strike you as strange that Matthew should say that His parents went with the young Child into Galilee because they were unwilling to go to Judea for fear of Archelaus, when they seem to have gone into Galilee rather because their city was Nazareth in Galilee, as Luke in this place explains it. But we must consider, that when the Angel said in a dream to Joseph in Egypt, Rise, and take the young child and his mother, and go into the land of Israel, it was at first understood by Joseph as a command to go into Judea, for so at first sight the land of Israel might have been taken to mean. But when afterwards he finds that Herod’s son Archelaus was king, he was unwilling to be exposed to that danger, seeing the land of Israel might also be understood to include Galilee also as a part of it, for there also the people of Israel dwelt. Graecus: Vel aliter. Enumerat hic Lucas tempus ante descensum in Aegyptum; neque enim ante purgationem eam Ioseph deduxisset. Ante vero quam in Aegyptum descenderent, non receperant per oracula ut Nazareth pergerent; immo quasi libentius in patria conversantes, illuc ultro pergebant. Cum enim ad nihil aliud ascensus in Bethlehem evenisset nisi causa descriptionis, expedito eo cuius causa ascenderant, descendunt in Nazareth. GREEK EX. Or again, Luke is here describing the time before the descent to Egypt, for before her purification Joseph had not taken Mary there But before they went down into Egypt, they were not told by God to go to Nazareth but as living more freely in their own country, thither of their own accord they went; for since the going up to Bethlehem was for no other reason but the taxing, when that was accomplished they go down to Nazareth. Theophylactus: Poterat autem secundum corpus ex ipso utero in mensura maturae aetatis prodire; sed videretur hoc secundum phantasiam: propterea paulatim crescit; unde sequitur puer autem crescebat et confortabatur. THEOPHYL. Now our Lord might have come forth from the womb in the stature of mature age, but this would seem like something imaginary; therefore His growth is gradual, as it follows, And the child grew, and waxed strong. Beda: Notanda est distinctio verborum: quia dominus Iesus Christus in eo quod puer erat, idest habitum humanae fragilitatis induerat, crescere et confortari habebat. BEDE; We must observe the distinction of words, that the Lord Jesus Christ in that He was a child, that is, had put on the condition of human weakness, was daily growing and being strengthened. Athanasius contra Arianos: Ceterum si, secundum quosdam, caro in divinam naturam mutata est, quomodo capiebat augmentum? Increato enim augmentum attribuere nefarium est. ATHAN. But if as some say the flesh was changed into a Divine nature, how did it derive growth? for to attribute growth to an uncreated substance is impious. Cyrillus: Decenter vero aetatis incremento sapientiae coniunxit augmentum, cum dicit et confortabatur, scilicet spiritu; nam iuxta mensuram aetatis corporeae, natura divina sapientiam propriam revelabat. CYRIL; Rightly with the A growth in age, St. Luke has united increase in wisdom, as he says, And he was strengthened, (i.e. in spirit.) For in proportion to the measure of bodily growth, the Divine nature developed its own wisdom. Theophylactus: Si enim dum parvus aetate erat, omnem sapientiam demonstrasset, videretur prodigium; sed per profectum aetatis seipsum ostendebat, ut totum impleret orbem. Non autem quasi suscipiens sapientiam, spiritu confortari dicitur: quod enim ab initio perfectissimum est, quomodo potest deinde perfectius fieri? Unde sequitur plenus sapientia; et gratia Dei erat in illo. THEOPHYL. For if while yet a little child, He had displayed His wisdom, He would have seemed a miracle, but together with the advance of age He gradually showed Himself, so as to fill the whole world. For not as receiving wisdom is He said to be strengthened in spirit. For that which is most perfect in the beginning, how can that become any more perfect. Hence it follows, Filled with wisdom, and the grace of God was in him. Beda: Sapientia quidem, quia in ipso habitat omnis plenitudo divinitatis corporaliter; gratia autem, quia homini Iesu Christo magna gratia donatum est ut ex quo homo fieri coepisset, perfectus esset et Deus; multo autem magis in eo quod verbum Dei et Deus erat, nec confortari indigebat, nec habebat augeri. Adhuc autem cum parvulus esset, habebat gratiam Dei; ut quomodo in illo omnia mirabilia fuerant, ita et pueritia mirabilis esset, ut Dei sapientia compleretur. Sequitur et ibant parentes eius per omnes annos in Ierusalem, in die solemni Paschae. BEDE; Wisdom truly, for in Him dwells all the fullness of the Godhead bodily, but grace, because it was in great grace given to the man Christ Jesus, that from the time He began to be man He should be perfect man and perfect God. But much rather because He was the word of God, and God needed not to be strengthened, nor was in a state of growth. But while He was yet a little child He had the grace of God, that as in Him all things were wonderful, His childhood also might be wonderful, so as to be filled with the wisdom of God. It follows, And his parents went every year to Jerusalem, at the feast of the Passover. Chrysostomus: In Hebraeorum solemnitatibus non solum tempus, sed etiam locum observare lex iusserat: et ideo nec domini parentes extra Hierosolymam celebrare Pascha volebant. CHRYS. At the feast of the Hebrews the law commanded men not, only to observe the time, but the place, and so the Lord’s parents wished to celebrate the feast of the Passover only at Jerusalem. Augustinus de Cons. Evang: Quomodo autem ibant parentes eius per omnes annos pueritiae Christi in Ierusalem, si Archelai timore illuc prohibebantur accedere? Hoc mihi dissolvere non esset difficile, nec si aliquis Evangelistarum expressisset quamdiu regnaret Archelaus: fieri enim poterat ut per diem festum inter tam ingentem turbam latenter ascenderent mox reversuri; ubi tamen aliis diebus habitare metuerunt, ut nec solemnitate praetermissa essent irreligiosi, nec continua mansione conspicui. Cum vero etiam de regno Archelai omnes quam fuerit diuturnum tacuerint, iste quoque intellectus patet: quod Lucas dicit, per omnes annos eos ascendere solitos in Ierusalem, tunc accipimus factum, cum iam non timeretur Archelaus. AUG. But it may be asked, how did His parents go up all the years of Christ’s childhood to Jerusalem, if they were prevented from going there by fear of Archelaus? This question might be easily answered, even had some one of the Evangelists mentioned how long Archelaus reigned. For it were possible that on the feast day amid so great a crowd they might secretly come, and soon return again, at the same time that they feared to remain there on other days, so as neither to be wanting in religious duties by neglecting the feast, nor leave themselves open to detection by a constant abode there. But now since all have been silent as to the length of Archelaus’ reign, it is plain that when Luke says, They were accustomed to go up every year to Jerusalem, we are to understand that to have been when Archelaus was no longer feared.
Lectio 13
Cyrillus: Quia dixerat Evangelista quod puer crescebat et confortabatur, proprium sermonem verificat, inducens Iesum una cum sacra virgine in Ierusalem ascendentem: unde dicitur et cum factus esset Iesus annorum duodecim, ascendentibus illis in Hierosolymam, et cetera. CYRIL; The Evangelist having said before that the Child grew and waxed strong, verifies his own words when he relates, that Jesus with the holy Virgin went up to Jerusalem; as it is said, And when he was twelve years old, &c. Graecus: Non enim indicium sapientiae transcendit aetatis mensuram; sed quo tempore penes nos discretionis ratio perfici consuevit, duodecimo scilicet anno, Christi sapientia demonstratur. GREEK EX. His indication of wisdom did not exceed the measure of His age, but at the time that with us the powers of discernment are generally perfected, the wisdom of Christ shows itself. Ambrosius in Lucam: Vel a duodecimo anno dominicae sumitur disputationis exordium: hic enim praedicandae fidei evangelizantium numerus debebatur. AMBROSE; Or the twelfth year was the commencement of our Lord’s disputation with the doctors, for this was the number of the Evangelists necessary to preach the faith. Basilius: Possumus et hoc dicere: quia sicut septenario numero, sic et duodenario, qui multiplicatis inter se invicem septenarii partibus constat, vel rerum vel temporum universitas ac perfectio designetur: atque ideo quo omnia loca vel tempora doceat occupari, recte a duodecimo numero iubar Christi sumit exordium. BEDE; We may also say, that as by the seventh number, so also by the twelfth, (which consists of the parts of seven multiplied alternately by one another,) the universality and perfection of either things or times is signified, and therefore rightly from the number twelve, the glory of Christ takes its beginning, being that by which all places and times are to be filled. Beda: Quod autem dominus per omnes annos cum parentibus in Pascha Hierosolymam venit, humilitatis est humanae indicium: hominis namque est ad offerenda Deo sacrificia concurrere, et eum orationibus conciliare. Fecit ergo dominus, inter homines homo natus, quod faciendum hominibus per Angelos imperavit Deus: unde dicitur secundum consuetudinem diei festi. Sequamur igitur iter humanae conversationis eius, si deitatis gloriam delectamur intueri. BEDE; Now that the Lord came up every year to Jerusalem at the Passover, betokens His humility as a man, for it is, man’s duty to meet together to offer sacrifices to God, and conciliate Him with prayers. Accordingly the Lord as man, did among men what God by angels commended c men to do. Hence it is said, According to the custom of the feast day. Let us follow then the journey of His mortal life, if we delight to behold the glory of His divine nature. Graecus: Celebrato autem festo, aliis remeantibus, Iesus latenter remansit; unde sequitur consummatisque diebus, cum redirent, remansit puer Iesus in Ierusalem; et non cognoverunt parentes eius. Dicit autem consummatis diebus, quia septem diebus durabat solemnitas. Ideo autem latenter remanet, ne parentes impedimento essent disputationi peragendae cum legisperitis: vel forsitan hoc evitans, ne videatur parentes contemnere, si mandantibus non pareret. Latenter ergo remanet, ne aut retrahatur, aut sit inobediens. GREEK EX. The feast having been celebrated, while the rest returned, Jesus secretly tarried behind. As it follows, And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and his parents knew not of it. It is said, When the days were accomplished, because the feast lasted seven days. But the reason of His tarrying behind in secret was, that His parents might not be a hindrance to His carrying on the discussion with the lawyers; or perhaps to avoid appearing to despise his parents by not obeying their commands. He remains therefore secretly, that he might neither be kept away nor be disobedient. Origenes in Lucam: Non autem miremur parentes vocatos, quorum alter ob partum, alter ob obsequium, patris et matris meruerunt vocabula. ORIGEN; But we must not wonder that they are called His parents, seeing the one from her childbirth, the other from his knowledge of it, deserved the names of father and mother. Beda: Sed quaeret aliquis quomodo Dei filius tanta parentum cura nutritus, potuerit obliviscendo relinqui. Cui respondendum: quia filiis Israel moris fuit ut temporibus festis vel Hierosolymam confluentes, vel ad propria redeuntes, seorsum viri, seorsum feminae incederent, infantesque vel pueri cum quolibet parente indifferenter ire potuerunt; ideoque Mariam vel Ioseph vicissim putasse puerum Iesum, quem secum non cernebant, cum altero parente reversum; unde sequitur existimantes autem illum esse in comitatu, venerunt iter diei, et requirebant eum inter cognatos et notos. BEDE; But some one will ask, how was it that the Son of God, brought up by His parents with such care, could be left behind from forgetfulness? To which it is answered, that the custom of the children of Israel while assembling at Jerusalem on the feast days, or returning to their homes, was for the women and men to go separately, and the infants or children to go with either parent indiscriminately. And so both Mary and Joseph each thought in turn that the Child Jesus, whom they saw not with them, was returning with the other parent. Hence it follows, But they, supposing him to have been in the company, &c. Origenes: Sicut autem quando insidiabantur ei Iudaei, elapsus est de medio eorum, et non apparuit; sic et nunc puto remansisse puerum Iesum, et parentes eius ubi remanserit ignorasse: sequitur enim et non invenientes, reversi sunt in Ierusalem, requirentes eum. ORIGEN; But as when the Jews plotted against Him He escaped from the midst of them, and was not seen; so now it seems that the Child Jesus remained, and His parents knew not where He was. As it follows, And not finding him, they returned to Jerusalem seeking for him. Glossa: Una quidem die reversi sunt a Ierusalem; secunda quaerunt inter cognatos et notos; et non invenientes, tertia die regressi sunt in Ierusalem, et ibi invenerunt; unde sequitur et factum est post triduum, invenerunt eum in templo. GLOSS. They were on their way home, one day’s journey from Jerusalem; on the second day they seek for Him among their kinsfolk and acquaintance, and when they found Him not, they returned on the third day to Jerusalem, and there they found Him. As it follows, And it came to pass, after three days they found him. Origenes: Non statim ut quaeritur invenitur: non enim inter cognatos et carnis propinquos invenitur Iesus: neque enim poterat humana cognatio Dei filium continere. Non invenitur inter notos, quia maior est mortali notitia. In multorum comitatu non potest inveniri; nec ubique invenerunt, sed in templo. Et tu ergo quaere Iesum in templo Dei, quaere in Ecclesia, ubi Christi sermonem atque sapientiam, idest filium Dei, reperies. ORIGEN; He is not found as soon as sought for, for Jesus was not among His kinsfolk and relations, among those who are joined to Him in the flesh, nor in the company of the multitude can He be found. Learn where those who seek Him find Him, not every where, but in the temple. And do you then seek Jesus in the temple of God. Seek Him in the Church, and seek Him among the masters who are in the temple. For if you wilt so seek Him, you shall find Him. They found Him not among His kinsfolk, for human relations could not comprehend the Son of God; not among His acquaintance, for He passes far beyond all human knowledge and understanding. Where then do they find Him? In the temple! If at any time you seek the Son of God, seek Him first in the temple, thither go up, and verily shall you find Christ, the Word, and the Wisdom, (i.e. the Son of God.) Ambrosius: Post triduum reperitur in templo, ut esset indicio quia post triduum triumphalis passionis, in sede caelesti et honore divino fidei nostrae se ostenderet, resurgens qui mortuus credebatur. AMBROSE; After three days He is found in the temple, that it might be for a sign, that after three days of victorious suffering, He who was believed to be dead should rise again anti manifest Himself to our faith, seated in heaven with divine glory. Glossa: Vel quia quaesitus adventus Christi a patriarchis ante legem non est inventus, quaesitus a prophetis et iustis sub lege non est inventus: quaesitus a gentilibus sub gratia invenitur. GLOSS. Or because the advent of Christ, which was looked for by the Patriarchs before the Law, was not found, nor again, that which was sought for by prophets and just men under the Law, but that alone is found which is sought for by Gentiles under grace. Origenes: Quia vero parvulus erat, invenitur in medio praeceptorum, sanctificans et erudiens eos; unde dicitur sedentem in medio doctorum, audientem illos, et interrogantem; et hoc, pietatis officio, ut nos doceret quid pueris, quamvis sapientes et eruditi sint, conveniret, ut audiant potius magistros quam docere desiderent, et se vana ostentatione non iactent. Interrogabat autem non ut addisceret, sed ut interrogans erudiret: ex uno quippe doctrinae fonte manat et interrogare et respondere sapienter; unde sequitur stupebant autem omnes qui eum audiebant, super prudentia et responsis suis. ORIGEN; Because moreover He was the Son of God, He is found in the midst of the doctors, enlightening and instructing them. But because He was a little child, He is found among them not teaching but asking questions, as it is said, Sitting in the midst of the doctors, hearing them, and asking them questions. And this He did as a duty of reverence, that He might set us an example of the proper behavior of children, though they be wise and learned, rather to hear their masters than teach them, and not to vaunt themselves with empty boasting. But He asked not that He might learn, but that asking He might instruct. For from the same source of learning is derived both the power of asking and answering wisely, as it follows, All who heard him were astonished at his wisdom. Beda: Ad ostendendum enim quia homo erat, homines magistros humiliter audiebat; ad probandum vero quia Deus erat, eisdem loquentibus sublimiter respondebat. BEDE; To show that He was a man, He humbly listened to the masters; but to prove that He was God, He divinely answered those who spoke. Graecus: Quaerit enim rationabiliter, audit prudenter, respondetque prudentius: quod stuporem faciebat; unde sequitur et videntes admirati sunt. GREEK EX. He asks questions with reason, He listens M with wisdom, and answers with more wisdom, so as to cause astonishment. As it follows, And they who saw it were astonished. Chrysostomus super Ioannem: Nullum quippe miraculum egit dominus in pueritia; hoc tamen unum prodit Lucas, per quod mirabilis videbatur. CHRYS. The Lord truly did no miracle in His childhood, yet this one fact St. Luke mentions, which made men look with wonder upon Him. Beda: Divina siquidem lingua sapientiam prodebat, sed infirmitatem aetas praetendebat humanam: unde Iudaei inter alta quae audiunt, et infima quae vident, dubia admiratione turbantur. Nos autem nequaquam miremur, scientes secundum Isaiae prophetiam quod sic parvulus natus est nobis quod permanet Deus fortis. BEDE; For from His tongue there went forth divine wisdom, while His age exhibited man’s helplessness, and hence the Jews, amid the high things they hear and the lowly things they see, are perplexed with doubts and astonishment. But we can in no wise wonder, knowing the words of the Prophet, that thus unto us a Is Child is born, that He abides the mighty God. Graecus: Miranda vero Dei genitrix maternis affecta visceribus, quasi cum lamentis inquisitionem dolorosam ostendit, et omnia sicut mater et fiducialiter, et humiliter, et affectuose exprimit; unde sequitur et dixit mater eius ad illum: fili, quid fecisti nobis sic? Ecce pater tuus et ego dolentes quaerebamus te. GREEK EX. But the ever-wonderful mother of God, moved by a mother’s feelings, as it w were with weeping makes her mournful inquiry, in every thing like a mother, with confidence, humility, and affection. As it follows, And his mother said to him, Son, what have you done? Origenes: Noverat virgo sacrata hunc non esse filium Ioseph; et tamen patrem vocat illius sponsum suum, propter Iudaeorum suspicionem, aestimantium ipsum vulgo fore conceptum. Dicetur autem forte simplicius, quod eum honoravit spiritus sanctus patris nomine, eo quod puerum Iesum educavit; artificiosius vero eo quod genealogiam Ioseph ex David produxit, ne superflua censeretur. Cur autem dolentes eum quaerebant? An ex eo quod perierit puer, an erraverit? Absit. Numquid etiam fieri poterat ut perditum formidarent infantem quem dominum esse cognoverant? Sed quomodo tu, si quando Scripturas legis, quaeris in eis sensum cum dolore, non quod Scripturas errasse arbitreris; sed veritatem quam intrinsecus habent, quaeris invenire; ita illi quaerebant Iesum, ne forte relinquens eos reversus esset ad caelos, cum illi placuisset iterum descensurus. Oportet ergo eum qui quaerit Iesum, non negligenter et dissolute transire, sicut multi quaerunt, et non inveniunt; sed cum labore et dolore. ORIGEN; The holy Virgin knew that He was not the Son of Joseph, and yet calls her husband His father according to the belief of the Jews, who thought that He was conceived in the common way. Now to speak generally we may say, that the Holy Spirit honored Joseph by the name of father, because he brought up the Child Jesus; but more technically, that it might not seem superfluous in St. Luke, bringing down the genealogy from David to Joseph. But why sought they Him sorrowing? Was it that he might have perished or been lost? It could not be. For what should cause them to dread the loss of Him whom they knew to be the Lord? But as whenever you read the Scriptures you search out their meaning with pains, not that you suppose them to have erred or to contain any thing incorrect, but that the truth which they have inherent in them you are anxious to find out; so they sought Jesus, lest perchance leaving them he should have returned to heaven, thither to descend when He would. He then who seeks Jesus must go about it not carelessly and idly, as many seek Him who never find Him, but with labor and sorrow. Glossa: Vel metuebant ne, quod Herodes in infantia eius patrasse quaesierat, tunc iam in pueritia positum, inventa opportunitate, alii interficerent. GLOSS. Or they feared lest Herod who sought Him in His infancy, now that He was advanced to boyhood might find an opportunity of putting Him to death. Graecus: Sed ipse dominus respondet ad omnia, et corrigens quodammodo dictum eius de eo qui putabatur pater, verum patrem manifestat, docens non per infima gradi, sed in altum extolli; unde sequitur et ait ad illos: quid est quod me quaerebatis? GREEK EX. But the Lord Himself sets every thing at rest, and correcting as it were her saying concerning him who was His reputed father, manifests His true Father, teaching us not to walk on the ground, but to raise ourselves on high, as it follows, And he says to them, What is it that you ask of me? Beda: Non eos quod filium quaerant vituperat; sed quid ei potius cui ipse aeternus est filius, debeat, eos cogit oculos mentis tollere; unde sequitur nesciebatis quia in his quae patris mei sunt oportet me esse? BEDE; He blames them not that they seek Him as their son, but compels them to raise the eyes of their mind to what was rather due to Him whose eternal Son He was. Hence it follows, Knew you not? &c. Ambrosius: Duae sunt in Christo generationes: una est paterna, altera materna; paterna divinior, materna vero quae in nostrum laborem usumque descendit. AMBROSE; There are two generations in Christ, one from His Father, the other from His mother; the Father’s more divine, the mother’s that which has come down for our use and advantage. Cyrillus: Hoc igitur dicit, ostendens se mensuram humanam transcendere, et innuens quod sacra virgo effecta sit minister negotii cum peperit carnem. Ipse vero naturaliter et vere Deus erat, et filius patris excelsi. Hinc autem Valentini sequaces audientes quod templum erat Dei, pudeat dicere, quod creator et legis Deus et templi, non ipse pater est Christi. CYRIL; He says this then by way of showing that He surpasses all human standards, and hinting that the Holy Virgin was made the handmaid of the work in bringing His flesh unto the world, but that He Himself was by nature and in truth God, and the Son of the Father most high Now from this let the followers of Valentinus, healing that the temple was of God, be ashamed to say that the Creator, and the God of the law and of the temple, is not also the Father of Christ. Epiphanius Adv. Haer. Attendat et Ebion, quod post annos duodecim et non post tricesimum annum Christus reperiretur stupendus in sermonibus gratiae. Quamobrem non est dicere, quod postquam venit ad eum spiritus in Baptismo, factus fuit Christus; sed ab ipsa pueritia et templum agnovit et patrem. EPIPHAN. Let Ebion know that at twelve years old, not thirty, Christ is found the astonishment of all men, wonderful and mighty in the words of grace. We can not here fore say, that after that the Spirit came to Him in Baptism He was made the Christ, that is, anointed with divinity, but from His very childhood He acknowledged both the temple and His Father. Graecus: Haec est demonstratio prima sapientiae et virtutis pueri Iesu; quae namque puerilia eius vocant, diabolicae putamus esse considerationis: nisi quis ea sola velit acceptare nequaquam his quae tenemus oppugnantia, sed magis consona propheticis dictis: quia speciosus prae filiis hominum, et matri obediens, et moribus facetus, et visu non modicum venerandus et placidus, ad loquendum facundus, dulcis et providus, et multum strenuitate cognitus, tamquam qui repletus sapientia fuerat; et sicut in aliis sic conversationis humanae atque locutionis, quamvis supra hominem, terminus et ratio; mansuetudo enim sibi praecipuum elegit locum. Super haec autem omnia nihil ascendit super verticem eius, nec humana manus, excepta materna. Hinc autem possumus utilitatem consequi: dum enim Mariam increpat dominus quaerentem ipsum inter propinquos, omissionem vinculorum sanguinis apertissime suggerit; ostendens quod non contingit metam perfectionis attingere eum qui adhuc vagatur in his quae corpori conferunt; et quod homo deficit a perfectione per affectum cognatorum. Sequitur et ipsi non intellexerunt verbum quod locutus est ad illos. GREEK EX. This is the first demonstration of the and power of the Child Jesus. For as to what are called you acts of His childhood, we can not but suppose them to be the work not only of a childish but even of a devilish mind and perverse will, attempting to revile those things which are contained in the Gospel and the sacred prophecies. But should one desire to receive only such things as are generally believed, and are not contrary to our other declarations, but accord also with the words of prophecy, let it suffice that Jesus was distinguished in form above the sons of men; obedient to His mother, gentle in disposition; in appearance full of grace and dignity; eloquent in words, kind and thoughtful of the wants of others, known among all for a power and energy, as of one who was filled with all wisdom; and as in other things, so also in all human conversation, though above man, Himself the rule and measure. But that which most distinguished Him was His meekness, and that a razor had never come upon His head, nor any human hand except His mother’s. But from these words we may derive a lesson; for when the Lord reproves Mary seeking Him among His relations, He most aptly points to the giving up of all fleshly ties, showing that it is not for him to attain the goal of perfection who is still encompassed by and walks among the things of the body, and that men fall from perfection through love of their relations. Beda: Quia scilicet de sua divinitate ad eos loquebatur. BEDE; It follows, And they understood him not, that is, the word which He spoke to them of His divinity. Origenes in Lucam: Vel nesciebant utrum dicens in his quae patris mei sunt, significaret in templo, an aliquid altius, et quod magis aedificat: unusquisque enim nostrum, si bonus fuerit atque perfectus, possessio Dei patris est, et habet in medio sui Iesum. ORIG. Or they knew not whether when He said about my Father’s business, He referred to the temple, or something higher and more edifying; for every one of us who does good, is the seat of God the Father; but whoever is the seat of God the Father, has Christ in the midst of him.
Lectio 14
Graecus: Totam intermediam Christi vitam, quae est inter ostensionem aetatis et tempus Baptismatis, velut immunem alicuius famosi et publici miraculi et doctrinae, Evangelista sub uno verbo colligit dicens et descendit cum eis, et venit Nazareth. GREEK EX. All that time of the life of Christ which He passed between His manifestation in the temple and His baptism being devoid of any great public miracles or teaching, the Evangelist sums up in one word’ saying, And he went down with them. Origenes in Lucam: Crebro Iesus descendit cum discipulis suis, nec semper versatur in monte: quia non valebant qui variis morbis laborabant, ascendere in montem; idcirco et nunc descendit ad illos qui deorsum erant. Sequitur et erat subditus illis. ORIGEN; Jesus frequently went down with His disciples, for He is not always dwelling on the mount, for they who were troubled with various diseases were not able to ascend the mount. For this reason now also He went down to them who were below. It follows: And he was subject to them, &c. Graecus: Quandoque enim verbo prius leges instituens, ipse secundario opere comprobabat; sicut illud: bonus pastor animam suam ponit pro ovibus suis; ipse namque paulo post, nostram salutem exquirens, animam exposuit propriam: aliquando vero prius vivendi proponit exemplar, et postea promebat verbo tenus sanctionem, sicut hic, haec tria prae ceteris opere monstrans, diligere Deum, honorare parentes, Deum vero et ipsis praeferre parentibus. Cum enim reprehenderetur a parentibus, minoris curae cetera reputat quam quae sunt Dei. Denique ipsis quoque parentibus obedientiam praestat. GREEK EX. Sometimes by His word He first institutes laws, and He afterwards confirms them, by His work, as when He says, The good shepherd lays down his life for his sheep. For shortly after seeking our salvation He poured out His own life. But sometimes He first sets forth in Himself an example, and afterwards, as far as words can go, draws therefrom rules of life, as He does here, showing forth by His work these three things above the rest, the love of God, honor to parents, but the preferring God also to our parents. For when He was blamed by His parents, He counts all other things of less moment than those which belong to God; again, He gives His obedience also to His parents. Beda: Quid enim magister virtutis nisi officium pietatis impleret? Quid inter nos aliud quam quod agi a nobis vellet, ageret? BEDE; For what is the teacher of virtue, unless he fulfill his duty to his parents? What else did He do among us, than what He wished should be done by us? Origenes: Discamus ergo et nos filii parentibus nostris esse subiecti. Quod si patres non fuerint, subiciamur his qui patrum habent aetatem. Iesus filius Dei subicitur Ioseph et Mariae; ego vero subiciar episcopo, qui mihi constitutus est pater. Puto quod intelligebat Ioseph quia maior se erat Iesus, et trepidus moderabatur imperium. Videat ergo unusquisque quod saepe qui subiectus est, maior sit: quod si intellexerit, non elevabitur superbia qui est sublimior dignitate, sciens sibi meliorem esse subiectum. ORIGEN; Let us then also ourselves be subject to our parents. But if our fathers are not let us be subject to those who are our fathers. Jesus the Son of God is subject to Joseph and Mary. But I must be subject to the Bishop who has been constituted my father. It seems that Joseph knew that Jesus was greater than he, and there fore in awe moderated his authority. But let every one see, that oftentimes he who is subject is the greater. Which if they who are higher in dignity understand they will not be elated with pride, knowing that their superior is subject to them. Gregorius Nyssenus: Amplius: quoniam impuberibus adhuc est imperfecta discretio, egetque per provectos ad statum provehi perfectiorem; ideo cum pertigisset duodecimum annum, paret parentibus, ut ostendat quod quicquid per promotionem perficitur, antequam ad finem perveniat, obedientiam tamquam perducentem ad bonum utiliter amplexatur. GREG. NYSS. Further, since the young have not yet perfect understanding, and have need to be led forward by those who have advanced to a more perfect state; therefore when He arrived at twelve years, He is obedient to His parents, to show that whatever is made perfect by moving forward, before that it arrives at the end profitably embraces obedience, (as leading to good.) Basilius in Lib. Relig: Ab ipsa autem primaeva aetate parentibus obediens quemlibet laborem corporeum humiliter et reverenter sustinuit. Cum enim homines essent honesti et iusti, egeni tamen, et necessariorum penuriam patientes, teste praesepi partus venerandi ministro, manifestum est quod sudores corporeos continuo frequentabant, necessaria vitae sibi quaerentes. Iesus autem obediens illis, ut Scriptura testatur, etiam in sustinendo labores subiectionem plenariam sustinebat. BASIL; But from His very first years being obedient to His parents, He endured all bodily labors, humbly and reverently. For since His parents were honest and just, yet at the same time poor, and ill supplied with the necessaries of life, (as the stable which administered to the holy birth bears witness,) it is plain that they continually underwent bodily fatigue in providing for their daily wants. But Jesus being obedient to them, as the Scriptures testify, even in sustaining labors, submitted Himself to a complete subjection. Ambrosius: Et miraris si patri defert qui subditur matri? Non utique infirmitatis, sed pietatis est ista subiectio. Attollat licet caput haereticus, ut alienis auxiliis asserat eum qui mittitur indigere; numquid et humano egebat auxilio, ut materno serviret imperio? Deferebat ancillae, deferebat simulato patri; et miraris si Deo detulit? An homini deferre pietatis est, deferre Deo infirmitatis? AMBROSE; And can you wonder if He who is subject to His mother, also submits to His Father? Surely that subjection is a mark not of weakness but of filial duty. Let then the heretic so raise his head as to assert that He who is sent has need of other help; yet why should He need human help, in obeying His mother’s authority? He was obedient to a handmaid, He was obedient to His pretended father, and do you wonder whether He obeyed God; Or is it a mark of duty to obey man, of weakness to obey God. Beda: Virgo autem sive quae intellexit, sive quae nondum intelligere potuit, omnia suo pariter in corde quasi ruminanda et diligentius scrutanda recondebat; unde sequitur et mater eius conservabat omnia verba haec, conferens in corde suo. BEDE; The Virgin, whether she understood or whether she could not yet understand, equally laid up all things in her heart for reflection and diligent examination. Hence it follows, And, his mother laid up all these things, &c. Graecus: Considera prudentissimam mulierem Mariam, verae sapientiae matrem, qualiter scholaris sit pueri: non enim ut puero, neque ut viro, sed ut Deo vacabat; ulterius et illius voces divinas et opera reputabat: idcirco nil ex dictis aut actis ab eo incassum illi cadebat; sed sicut ipsum verbum prius in visceribus, ita nunc eiusdem modos et dicta concipiebat, et in corde suo quodammodo fovebat; et hoc quidem iam secum in praesenti contemplabatur: hoc autem expectabat in futurum clarius revelandum: et hac quidem tamquam regula et lege per totam vitam utebatur: unde sequitur et Iesus proficiebat aetate et sapientia et gratia apud Deum et homines. Mark the wisest of mothers, Mary the mother of true wisdom, becomes the scholar or disciple of the Child. For she yielded to Him not as to a boy, nor as to a man, but as unto God. Further, she pondered upon both His divine words and works, so that nothing that was said or done by Him was lost upon her, but as the Word itself was before in her womb, so now she conceived the ways and words of the same, and in a manner nursed them in her heart. And while indeed she thought upon one thing at the time, another she wanted to be more clearly revealed to her; and this was her constant rule and law through her whole life. It follows, And Jesus increased in wisdom. Theophylactus: Sed inquiunt: quomodo potest aequalis patri esse in substantia qui quasi imperfectus crescere dicitur? Non autem in eo quod est verbum, dicitur incrementum suscipere, sed in eo quod factus est homo. Si enim vere profecit postquam factum est caro, qui ante imperfectus extiterat; quid ergo gratias agimus ei velut incarnato pro nobis? Qualiter autem, si ipse est vera sapientia, in sapientia potest augeri? Vel qualiter qui ceteris largitur gratiam, ipse in gratia promovetur? Amplius: si nemo scandalizatur cum audit quod verbum seipsum humiliaverit, infirma quaedam de Deo verbo sentiens: sed potius miratur misericordiam eius: quomodo non est supervacaneum scandalizari audiendo quod profecit? Nam sicut pro nobis humiliatus est, sic pro nobis profecit, ut nos in eo proficiamus qui lapsi fuimus per peccatum: nam quicquid spectat ad nos, ipse vere pro nobis Christus suscepit, ut cuncta reformet in melius. CYRIL; But the Eunomian Heretics say, “How can He be equal to the Father in substance, who is said to increase, as if before imperfect.” But not because He is the Word, but because He is made man, He is said to receive increase. For if He really increased after that He was made flesh, as having before existed imperfect, why then do we give Him thanks as having thence become incarnate for us? But how if He is the true wisdom can He be increased, or how can He who gives grace to others be Himself advanced in grace. Again, if bearing that the Word humbled Himself, no one is offended (thinking slightingly of the true God,) but rather marvels at His compassion, how is it not absurd to be offended at hearing that He increases? For as He was humbled for us, so for us He increased, that we who have fallen through sin might increase in Him. For whatever concerns us, Christ Himself has truly undertaken for us, that He might restore us to a better state. Cyrillus: Et attende quod non dixit proficere verbum, sed Iesum, ne simplex verbum proficere intelligas, sed verbum carnem factum. And mark what He says, not that the Word, but Jesus, increases, that you should not suppose that the pure Word increases, but the Word made flesh; Theophylactus: Et sicut verbum in carne passum fatemur, quamvis sola caro fuit passa, quia caro verbi erat quae patiebatur; ita proficere dicitur ex eo quod humanitas proficiebat in ipso. and as we confess that the Word suffered in the flesh, although the flesh only suffered, because of the Word the flesh was which suffered, so He is said to increase, because the human nature of the Word increased in Him. Gregorius Nazianzenus: Dicitur autem secundum humanitatem proficere, non quod ipsa suscipiat augmentum quae ab initio fuit perfecta; sed ex eo quod paulatim manifestabatur. But He is said to increase in His human nature, not as if that nature which was perfect from the beginning received increase, but that by degrees it was manifested. Theophylactus: Naturalis enim lex respuit hominem sensu maiore uti quam aetas corporis patiatur. Erat itaque verbum factum homo perfectum, cum sit virtus et sapientia patris; verum quia dandum erat aliquid nostrae naturae moribus, ne aliquod extraneum a videntibus reputetur; tamquam homo, paulatim crescente corpore, manifestabat seipsum, et quotidie sapientior ab audientibus et videntibus censebatur. For the law of nature brooks not that man should have higher faculties than the age of his body permits. The Word then (made man) was perfect, as being the power and wisdom of the Father, but because something was to be yielded to the habits of our nature, lest He should be counted strange by those who saw Him, He manifested Himself as man with a body, gradually advancing in growth, and was daily thought wiser by those who saw and heard Him. Graecus: Proficiebat ergo secundum aetatem quidem, corpore in virilem statum promoto; sapientia autem per eos qui ab eo divina docebantur; gratia vero, qua cum gaudio promovemur, credentes in fine obtinere quae ab ipso promissa sunt; et hoc quidem apud Deum ex eo quod assumpta carne paternum opus peregit; apud homines vero per conversionem eorum a cultu idolorum ad summae Trinitatis notitiam. GREEK EX. He increased then in age, His body growing to the stature of man; but in wisdom through those who were taught divine truths by Him; in grace, that is, whereby we are advanced with joy, trusting at last to obtain the promises; and this indeed before God, because having put on the flesh, He performed His Father’s work, but before men by their conversion from the worship of idols to the knowledge of the Most High Trinity. Theophylactus: Dicit enim apud Deum et homines: quia prius decet placere Deo, et postea hominibus. THEOPHYL. He says before God and men, because we must first please God, then man. Gregorius Nyssenus: Differenter etiam proficit verbum in his qui ipsum suscipiunt: secundum enim mensuram illius apparet aut infans, aut adultus, aut perfectus. GREG NYSS. The word also increases in different degrees in those who receive it; and according to the measure of its increase a man appears either an infant, grown up, or a perfect man.
Caput 3 CHAPTER III Lectio 1
Gregorius in Evang: Redemptoris praecursor quo tempore verbum praedicationis accepit, memorato Romanae reipublicae principe et Iudaeae regibus designatur, cum dicitur anno autem quintodecimo imperii Tiberii Caesaris. Quia enim illum praedicare veniebat qui ex Iudaea quosdam, et multos ex gentibus redempturus erat; per regem gentium et principes Iudaeorum praedicationis eius tempora designantur. Quia autem gentilitas colligenda erat in Romana republica, unus praefuisse describitur, cum dicitur imperii Tiberii Caesaris. GREG. The time at which the forerunner of the Savior received the word of preaching, is marked by the names of the Roman sovereign and of the princes of Judea, as it follows: Now in the fifteenth year of the reign of Tiberius Cesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, &c. For because John came to preach Him who was to redeem some from among the Jews, and many among the Gentiles, therefore the time of his preaching is marked out by making mention of the king of the Gentiles and the rulers of the Jews. But because all nations were to be gathered together in one, one man is described as ruling over the Roman state, as it is said, The reign of Tiberius Caesar. Graecus: Mortuo enim Augusto monarcha, a quo Romani principes nomen Augusti adepti sunt, Tiberius post illum ad iura monarchiae succedens, decimumquintum annum suscepti principatus agebat. GREEK EX. For the emperor Augustus being dead, from whom the Roman sovereigns obtained the name of “Augustus,” Tiberius being his successor in the monarchy, was now in the 15th year of his receiving the reins of government. Origenes in Lucam: Et in prophetico quidem sermone solis Iudaeis praedicato, solum Iudaeorum regnum describitur: visio Isaiae in diebus Oziae, Ioathan et Achaz regum Iuda; at in Evangelio, quod erat praedicandum universo mundo, dominium describitur Tiberii Caesaris, qui totius orbis dominus videbatur. Verum si solum hi qui sunt de gentibus essent salvandi, satis erat solius Tiberii facere mentionem; sed quia oportebat et Iudaeos credere, ob hoc etiam Iudaeorum regna describuntur, seu tetrarchiae, cum subditur procurante Pontio Pilato Iudaeam, tetrarcha autem Galilaeae Herode: Philippo autem fratre eius tetrarcha Ituraeae et Trachonitidis regionis, et Lysania Abilinae tetrarcha. ORIGEN; In the word of prophecy, spoken to the Jews alone, the Jewish kingdom only is mentioned, as, The vision of Esaias, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. But in the Gospel which was to be proclaimed to the whole world, the empire of Tiberius Caesar is mentioned, who seemed the lord of the whole world. But if the Gentiles only were to be saved, it were sufficient to make mention only of Tiberius, but because the Jews also must believe, the Jewish kingdom therefore, or Tetrarchies, are also introduced, as it follows, Pontius Pilate being governor of Judea, and Herod tetrarch, &c. Gregorius: Quia enim Iudaea erat pro culpa perfidiae dispergenda, in Iudaeae regno per partem et partem plurimi principabantur, secundum illud: omne regnum in seipsum divisum desolabitur. GREG. Because the Jews were to be scattered for their crime of treachery, the Jewish kingdom was shut up into parts under several governors According to that saying, Every kingdom divided against itself is brought to desolation. Beda: Pilatus quidem duodecimo anno Tiberii Caesaris in Iudaeam missus, procurationem gentis suscepit; atque ibi per decem continuos annos usque ad ipsum pene finem Tiberii perduravit. Herodes autem et Philippus et Lysanias filii sunt Herodis illius sub quo dominus natus est, inter quos et ipse Herodes Archelaus frater eorum decem annis regnavit, qui a Iudaeis apud Augustum criminatus, apud Viennam exilio periit. Regnum autem Iudaeae quo minus validum fieret, idem Augustus per tetrarchias dividere curavit. BEDE; Pilate was sent in the twelfth year of Tiberius to take the government of the Jewish nation, and remained there for ten successive years, almost until the death of Tiberius. But Herod, and Philip, and Lysanias, were the sons of that Herod in whose reign our Lord was born. Between these and Herod himself Archelaus their brother reigned ten years. He was accused by the Jews before Augustus, and perished in exile at Vienne. But in order to reduce the Jewish kingdom to greater weakness, Augustus divided it into Tetrarchies. Gregorius: Et quia Ioannes illum praedicavit qui simul rex et sacerdos existeret; Lucas Evangelista praedicationis eius tempora non solum per regnum, sed etiam per sacerdotium designavit; unde subditur sub principibus sacerdotum Anna et Caipha. GREG. Because John preached Him who was to be at the same time both King and Priest, Luke the Evangelist has marked the time of that preaching by the mention not only of Kings, but also of Priests. As it follows, Under the High Priests Annas and Caiaphas. Beda: Ambo quidem incipiente praedicatione Ioannis, idest Annas et Caiphas, principes fuere sacerdotum; sed Annas illum annum, Caiphas vero eum quo crucem dominus ascendit, administrabat, tribus aliis in medio pontificatu perfunctis: verum hi maxime qui ad domini passionem pertinent, ab Evangelista commemorantur. Legalibus namque tunc praeceptis vi et ambitione cessantibus, nulli pontificatus honor vitae vel generis merito reddebatur; sed Romana potestate summa sacerdotii praestabatur. Iosephus enim refert, quod Valerius Graccus Anna a sacerdotio deturbato, Ismaelem pontificem designavit filium Baphi; sed etiam hunc non multo post abiiciens, Eleazarum Ananiae pontificis filium surrogavit: post annum vero et hunc arcet officio, et Simoni cuidam Caiphae filio pontificatus tradidit ministerium; quo non amplius ipse quam unius anni spatio perfunctus, Iosephum, cui et Caiphas nomen fuit, accepit successorem: itaque omne hoc tempus quo dominus noster docuisse describitur, intra quadriennii spatia coarctatur. BEDE; Both Annas and Caiaphas, when John began his preaching, were the High Priests, but Annas held the office that year, Caiaphas the same year in which our Lord suffered on the cross. Three others had held the office in the intervening time, but these two, as having particular reference to our Lord’s Passion, are mentioned by the Evangelist. For at that time of violence and intrigue, the commands of the Law being no longer in force, the honor of the High Priest’s office was never given to merit or high birth, but the whole affairs of the Priesthood were managed by the Roman power. For Josephus relates, that Valerius Gratus, when Annas was thrust out of the Priesthood, appointed Ismael High Priest, the son of Baphas; but not long after casting him off, he put in his place Eleazar the son of the High Priest Ananias. After the space of one year, he expelled him also from the office, and delivered the government of the High Priesthood to a certain Simon, son of Caiaphas, who holding it not longer than a year, had Joseph, whose name also was Caiaphas, for his successor; so that the whole time during which our Lord is related to have taught is included in the space of four years. Ambrosius: Congregaturus autem Ecclesiam Dei filius, ante operatur in servulo; et ideo bene dicitur factum est verbum domini super Ioannem Zachariae filium: ut Ecclesia non ab homine coeperit, sed a verbo. Bene autem Lucas compendio usus est, ut Ioannem declararet prophetam, dicens factum est super eum verbum Dei, alia non addens: nullus enim eget iudicio sui qui verbo Dei abundat. Unum itaque dicens, omnia declaravit; at vero Matthaeus et Marcus et vestitu et cinctu et cibo prophetam declarare voluerunt. AMBROSE; The Son of God being about to gather together the Church, commences His work in His servant. And so it is well said, The word, of the Lord came to John, that the Church should begin not from man, but from the Word. But Luke, in order to declare that John was a prophet, rightly used these few words, The word of the Lord came to him. He adds nothing else, for they need not their own judgment who are filled with the Word of God. By saying this one thing, he has therefore declared all. But Matthew and Mark desired to show him to be a prophet, by his raiment, his girdle, and his food. Chrysostomus: Verbum autem Dei hic mandatum esse dicitur: quia non a se venit Zachariae filius, sed Deo ipsum movente. CHRYS. The word of God here mentioned was a commandment, for the son of Zacharias came not of himself, but God moved him. Theophylactus: Per totum autem tempus praeteritum usque ad sui ostensionem occultus fuit in deserto; et hoc est quod subditur in deserto: ut nulla suspicio innascatur hominibus, ut gratia affinitatis ad Christum, vel conversationis a teneris annis, talia de ipso testaretur: unde ipse testificans dicebat: ego nesciebam illum. THEOPHYL. Through the whole of the time until his showing himself he was hid in the wilderness, that no suspicion might arise in men’s minds, that from his relation to Christ, and from his intercourse with Him from a child, he would testify such things of Him; and hence he said, He knew him not. Gregorius Nyssenus: Simul etiam qui in spiritu et virtute Eliae hanc vitam ingressus est, amotus a conversatione humana, invisibilium speculationi vacans, ne huiusmodi fallaciis quae per sensus ingeruntur assuetus, quamdam confusionem ac errorem incurreret erga viri boni discretionem. Et ideo ad tantum divinarum gratiarum elevatus est apicem, ut plusquam prophetis sibi gratia infunderetur: quia mundum et expers cuiuslibet naturalis passionis desiderium suum a principio usque ad finem divinis aspectibus obtulit. GREG NYSS. Who also entered this life at once in the spirit and power of Elias, removed from the society of men, in uninterrupted contemplation of invisible things, that he might not, by becoming accustomed to the false notions forced upon us by our senses, fall into mistakes and errors in the discernment of good men. And to such a height of divine grace was he raised, that more favor was bestowed upon him than the Prophets, for from the beginning even to the end, he ever presented his heart before God pure and free from every natural passion. Ambrosius: Desertum etiam est ipsa Ecclesia: quia plures filii desertae, magis quam eius quae habet virum. Factum est ergo verbum domini, ut quae erat ante deserta fructum nobis terra generaret. AMBROSE; Again, the wilderness is the Church itself, for the barren has more children than she who has an husband. The word of the Lord came, that the earth which was before barren might bring forth fruit unto us.
Lectio 2
Ambrosius: Factum verbum vox secuta est: verbum enim prius intus operatur, sequitur vocis officium; unde dicitur et venit in omnem regionem Iordanis. AMBROSE; The Word came, and the voice followed. For the Word first works inward, then follows the office of the voice, as it is said, And he went into all the country about Jordan. Origenes in Lucam: Iordanis idem est quod descendens: descendit enim Dei fluvius aquae salubris. Quae autem loca decebat perambulare Baptistam, nisi Iordani circumadiacentia? Ut si quem poenitere contingeret, protinus occurreret fluenti humiditas ad recipiendum poenitentiae Baptismum; subditur enim praedicans Baptismum poenitentiae in remissionem peccatorum. ORIGEN; Jordan is the same as descending, for there descends from God a river of healing water. But what parts would John be traversing but the country lying about Jordan, that the penitent sinner might soon arrive at the flowing stream, humbling himself to receive the baptism of repentance. For it is added, preaching the baptism of repentance for the remission of sins. Gregorius in Evang: Cunctis legentibus liquet quia Ioannes Baptismum poenitentiae non solum praedicavit, verum etiam quibusdam dedit; tamen Baptismum suum in remissionem peccatorum dare non potuit. GREG. It is plain to every reader that John not only preached the baptism of repentance, but to some also he gave it, yet his own baptism he could not give for the remission of sins. Chrysostomus super Ioannem: Cum enim nondum oblata esset hostia, nec descendisset spiritus, qualiter erat fienda remissio? Quid est ergo quod Lucas dicit in remissionem peccatorum? Erant siquidem Iudaei ignari, nec culpas proprias perpendebant. Quoniam igitur haec erat causa malorum; ut peccata agnoscerent ad redemptorem quaerendum, venit Ioannes hortans illos poenitentiam agere, ut per poenitentiam effecti meliores atque contriti ad recipiendam veniam satagant. Apte ergo, cum dixisset quod venit praedicans Baptismum poenitentiae, addidit in remissionem peccatorum; quasi dicat: idcirco suadebat illis poenitere, ut subsequentem veniam facilius impetrarent, credentes in Christum, nam nisi poenitentia ducerentur, nequaquam exposcerent gratiam: unde Baptisma illud nullam aliam habet causam, nisi quod praeparatorium erat ad fidem Christi. CHRYS. For as the sacrifice had not yet been offered up, nor had the holy Spirit descended, how could remission of sins be given? What is it then that St. Luke means by the words, for the remission of sins, seeing the Jews were ignorant, and knew not the weight of their sins? Because this was the cause of their evils, in order that they might be convinced of their sins and seek a Redeemer, John came exhorting them to repentance, that being thereby made better and sorrowful for their sins, they might be ready to receive pardon. Rightly then after saying, that he came preaching the baptism of repentance, he adds, for the remission of sins. As if he should say, The reason by which he persuaded them to repent was that thereby they would the more easily obtain forgiveness [by believing in Christ. For, if they were not led by repentance, in vain could they ask for grace, other than as a preparation for faith in Christ. Gregorius: Vel Ioannes dicitur praedicans Baptismum poenitentiae in remissionem peccatorum; quoniam Baptismum quod peccata solveret, quia dare non poterat, praedicabat: ut sicut incarnatum verbum patris praecurrebat verbo praedicationis, ita Baptismum poenitentiae, quo peccata solvuntur, praecurret suo Baptismate, quo peccata solvi non possunt. Gregory: Or John is said to preach the baptism of repentance for the remission of sins, because the baptism which was to take away sin, as he could not give, he preached; just as the Incarnate Word of the Father preceded the word of preaching, so the baptism of repentance, which was able to take away sin, preceded John's baptism, which could not take away sin. Ambrosius: Et ideo plerique sancto Ioanni typum legis imponunt, eo quod lex peccatum denuntiare potuit, donare non potuit. Ambrose: And therefore many say that St. John is a type of the Law, because the Law could denounce sin, but could not pardon it. Gregorius Nazianzenus: Et ut aliquatenus de Baptismatum differentia disseramus, baptizavit Moyses, sed in aqua, nube et mari; hoc autem figuraliter agebatur. Baptizavit quoque Ioannes non utique ritu Iudaeorum, non enim solum in aqua, sed etiam in remissionem peccatorum: non tamen omnino spiritualiter: neque enim addit, in spiritu. Baptizat Iesus, sed in spiritu: et hic est perfectio. Est quoque quartum Baptisma, quod fit per martyrium et sanguinem, quo etiam ipse Christus est baptizatus; quod ceteris est venerabilius nimis, eatenus, quatenus iteratis contagiis non foedatur. Est etiam quintum ex lacrymis, laboriosius tamen; iuxta quod quidam singulis noctibus suum rigat cubile et stratum in lacrymis. Sequitur sicut scriptum est in libro Isaiae prophetae: vox clamantis in deserto. Greory Nazianzen: To speak now of the difference of baptisms. Moses indeed baptized, but in the water, the cloud, and the sea, but this was done figuratively. John also baptized, not indeed according to the Jewish rite, (for he baptized not only with water,) but also for the remission of sins, yet not altogether spiritually, (for he adds not, in the Spirit.) Jesus baptizes but with the Spirit, and this is perfect baptism. There is also a fourth baptism, namely by martyrdom and blood, by which also Christ Himself was baptized, and which is so far more glorious than the others, as it is not sullied by repeated acts of defilement. There is also a fifth, the most painful, according to which David every night washed his bed and his couch with tears. It follows. As it is written in the book of Esaias the Prophet, The voice of one crying in the wilderness. Ambrosius: Bene vox dicitur Ioannes verbi praenuntius: quia vox praecedit inferior, verbum sequitur quod praecellit. Ambrose: John the forerunner of the Word is rightly called the voice, because the voice being inferior precedes, the Word, which is more excellent, follows. Gregorius in Evang: Qui etiam in deserto clamat, quia derelictae ac destitutae Iudaeae solatium redemptionis annuntiat. Quid autem clamaret, aperitur, cum dicitur parate viam domini, rectas facite semitas eius. Omnis enim qui fidem rectam et bona opera praedicat, quid aliud quam venienti domino ad corda audientium viam parat, ut rectas Deo semitas faciat, dum mundas in animo cogitationes per sermonem bonae praedicationis format? Gregory, on the Gospel: John cries in the in Ev. desert because he brings the glad tidings of redemption to deserted and forsaken Judaea, but what he cries is explained in the words, Prepare ye the itay of the Lord. For they who preach true faith and good works, what else do they than prepare the way for the Lord's coming into the hearts of the hearers, that they might make the paths of God straight, forming pure thoughts in the mind by the word of good preaching. Origenes in Lucam: Vel in corde nostro via praeparanda est domino: magnum enim est cor hominis et spatiosum; si tamen fuerit mundum. Neque in corporis quantitate, sed in virtute sensuum, magnitudinem eius intellige, quae tantam scientiam capiat veritatis. Praepara ergo in tuo corde viam domino per conversationem bonam, et egregiis vel perfectis operibus dirige semitam vitae, ut in te sermo Dei absque offensa perambulet. Origen, on Luke: Or, a way must be prepared in our heart for the Lord, for the heart of man is large and spacious if it has become clean. For imagine not that in the size of the body, but in tlic virtue of the understanding, consists that greatness which must receive the knowledge of the truth. Prepare then in thy heart by good conversation a way for the Lord, and by perfect works pursue the path of life, that so the word of God may have free course in thee. Basilius: Et quia semita est via quam praecedentes calcaverant, et quam priores homines corruperant, eam iterato dirigere iubet sermo illis qui a praecedentium zelo recedunt. Basil: And because a path is a way trodden down by those that have gone before, and which former men have worn away, the word bids those who depart from the zeal of their predecessors repeatedly pursue it. Chrysostomus: Clamare autem parate viam domini, non regis erat, sed praecursoris officium: et ideo eum vocaverat vocem, quia verbi erat praecursor. Chrysostom: But to cry, Prepare ye the way of the Lord, was not the office of the king, but of the forerunner. And so they called John the voice, because he was the forerunner of the Word. Cyrillus: Sed quasi quis responderet, et diceret: qualiter viam praeparabimus domino, vel qualiter eius semitas rectas faciemus, cum plura sint impedimenta honestam vitam volentibus ducere? Ad hoc propheticus sermo respondet. Sunt enim viae quaedam et semitae nequaquam ad eundum habiles; adeo ut alicubi ad tumulos et iuga tollantur, alicubi declives sint; et ad hoc removendum dicit omnis vallis implebitur, et omnis mons et collis humiliabitur. Quaedam viarum inaequaliter dispositae sunt; et dum nunc sursum erigunt, nunc vergunt deorsum, valde sunt ad eundum difficiles; et quantum ad hoc subdit et erunt prava in directa et aspera in vias planas. Hoc autem intelligitur actum esse per nostri salvatoris potentiam: quondam enim evangelicae conversationis et vitae iter erat ad eundum difficile, ex eo quod et mentes singulorum mundanae voluptates oppresserant; ut autem Deus factus homo peccatum damnavit in carne, explanata sunt omnia, et reddita sunt ad eundum facilia; et nec collis, nec vallis proficere volentibus obviat. Cyril: But suppose some one should answer, saying, How shall we prepare the way of the Lord, or how shall we make His paths straight? since so many are the hindrances to those who wish to lead an honest life. To this the word of prophecy replies. There are some ways and paths by no means easy to travel, being in some places hilly and rugged, in others steep and precipitous; to remove which it says, Every valley shall he filled, every mountain and hill shall he brought low. Some roads are most unequally constructed, and while in one part rising, in another sloping downwards, are very difficult to pass. And here he adds, And the crooked ways shall be made straight, and the rough ways shall be made smooth. But this was in a spiritual manner brought to pass by the power of our Saviour. For formerly to pursue an Evangelical course of life was a difficult task, for men's minds were so immersed in worldly pleasures. But now that God being made Man, has condemned sin in the flesh, all things are made plain, and the way of going has become easy, and neither hill nor valley is an obstacle to those who wish to advance. Origenes: Quando enim venit Iesus, et spiritum suum misit, omnis vallis repleta est operibus bonis et fructibus spiritus sancti; quos si habueris, non solum vallis esse desistis, sed etiam mons Dei esse incipies. Origen: For when Jesus had come and sent His Spirit, every valley was filled with good works, and the fruits of the Holy Spirit, which if thou hast, thou wilt not only cease to become a valley, but will begin also to be a mountain of God. Gregorius Nyssenus: Vel quietam in virtutibus conversationem significat per convalles, secundum illud: valles abundabunt frumento. Gregory of Nyssa: Or by the valleys he means a quiet habitual practice of virtue, as in the Psalms, The valleys shall be filled with corn. Chrysostomus: Elatos autem superbos nomine montis denuntiat, quos Christus humiliavit. Colles autem desperatos appellat, non solum ob superbiam mentis suae, sed propter desperationis sterilitatem: collis enim nullos fructus producit. Chrysostom: He denounces the haughty and anogant by the name of mountains, whom Christ has brought low. But by the hills He implies the wreckless, not only because of the pride of their hearts, but because of the barrenness of despair. For the hill produces no fruit. Origenes in Lucam: Vel intelligas quoniam montes et colles, qui sunt adversariae potestates, per adventum Christi prostrati sunt. ORIGEN; Or you may understand the mountains and hills to be the hostile powers, which have been overthrown by the coming of Christ. Basilius: Sicut autem colles respectu montium magnitudine differunt, in aliis sunt idem; sic et adversae potestates proposito quidem conformes sunt, immanitate tamen offensionum secernuntur. BASIL; But as the hills differ from mountains in respect of height, in other things are the same, so also the adverse powers agree indeed in purpose, but are distinguished from one another in the enormity of their offenses. Gregorius: Vel vallis impleta crescit, mons autem et collis humiliatus decrescit: quia in fide Christi et gentilitas plenitudinem gratiae accepit, et Iudaea per errorem perfidiae hoc unde tumebat perdidit. Humiles enim donum accipiunt, quod a se corda superbientium repellunt. GREG. Or, the valley when filled increases, but the mountains and hills when brought low decrease, because the Gentiles by faith in Christ receive fullness of grace, but the Jews by their sin of treachery have lost that wherein they boasted. For the humble receive a gift because the hearts of the proud they keep afar off. Chrysostomus in Matthaeum: Vel per hoc declarat legis difficultatem in fidei facilitatem conversam; ac si dicat: non ulterius sudores et dolores imminent; sed gratia et remissio peccatorum facilem viam pariunt ad salutem. CHRYS. Or by these words he declares the difficulties of the law to be turned into the easiness of faith; as if he said, No more toils and labors await us, but grace and remission of sins make an easy way to salvation. Gregorius Nyssenus: Vel iubet valles impleri, deiici vero colles et montes; volens ostendere quod nec ob defectum virtutis ordo sit concavus, nec discrepet ob excessum. GREG NYSS. Or, He orders the valleys to be filled, the mountains and hills to be cast down, to show that the rule of virtue neither fails from want of good, nor transgresses from excess. Gregorius: Prava autem directa fiunt, cum malorum corda per iniustitiam detorta, ad iustitiae regulam diriguntur. Aspera autem in vias planas immutantur, cum immites atque iracundae mentes per infusionem supernae gratiae ad lenitatem mansuetudinis redeunt. GREG. But the crooked places are become straight, when the hearts of the wicked, perverted by a course of injustice, are directed to the rule of justice. But the rough ways are changed to smooth, when fierce and savage dispositions by the influence of Divine grace return to gentleness and meekness. Chrysostomus: Deinde horum subicit causam, dicens et videbit omnis caro salutare Dei: ostendens quoniam usque ad fines mundi diffundetur Evangelii virtus atque cognitio, ex more ferino et obstinata voluntate ad mansuetudinem et lenitatem humanum genus convertens. Non autem solum Iudaei et proselyti, immo tota humana natura salutare Dei videbit. CHRYS. He then adds the cause of these things, saying, And all flesh shall see, &c. showing that the virtue and knowledge of the Gospel shall be extended even to the end of the world, turning mankind from savage manners and perverse wills to meekness and gentleness. Not only Jewish converts but all mankind shall see the salvation of God. Chrysostomus: Idest, patris qui filium misit ut nostrum salvatorem. Caro autem praesens accipitur pro toto homine. CYRIL; That is, of the Father, who sent His Son as our Savior. But the flesh is here taken for the whole man. Gregorius in Evang: Vel aliter. Omnis caro, idest omnis homo, salutare Dei, videlicet Christum, in hac vita videre non potuit. Propheta ergo oculum ad extremum iudicii diem tendit, quando hunc omnes et electi et reprobi pariter videbunt. GREG. Or else, All flesh, i.e. Every man can not see the salvation of God in Christ in this life. The Prophet therefore stretches his eye beyond to the last day of judgment, when all men both the elect and the reprobate shall equally see Him.
Lectio 3
Chrysostomus: Manens aliquis in pristino statu, et mores suos et consuetudinem non relinquens, nequaquam rite ad Baptismum venit. Si quis ergo velit baptizari, egrediatur: unde signanter dicitur et dicebat ad turbas quae exibant, ut baptizarentur ab ipso. Egredientibus itaque ad lavacrum turbis, loquitur quae sequuntur; si enim iam egressi essent, nequaquam ad eos diceret genimina viperarum. ORIGEN; No one that remains in his old state, and forsakes not his old habits and practices, can rightly come to be baptized; whoever then wishes to be baptized, let him go forth. Hence are those words significantly spoken, And he said to the multitude that went forth to be baptized of him. To the multitudes then who are going forth to the laver of baptism, He speaks the following words, for if they had already gone forth, He would not have said, O generation of vipers. Chrysostomus: Ille itaque cultor deserti videns omnes incolas Palaestinae circumstantes ipsum et admirantes, non flectebatur pro tanta reverentia, sed insurgens in ipsos arguebat eos. Sacra autem Scriptura, secundum stimulantes passiones, plerumque ferarum nomina imponit hominibus; interdum canes eos nominans causa procacitatis, equos ob luxum, asinos propter dementiam, et leones et pardos causa rapacitatis et petulantiae, aspides causa doli, serpentes et viperas causa veneni et calliditatis. Unde et nunc Ioannes Iudaeos audacter genimina viperarum vocat. CHRYS. The dweller in the wilderness, when he saw all the people of Palestine standing round him and wondering, bent not beneath the weight of such respect, but rose up against them and reproved them. The holy Scripture often gives the names of wild beasts to men, according to the passions which excite them, calling them sometimes dogs because of their impudence, horses on account of their lust, asses for their folly, lions and panthers for their ravening and wantonness, asps for their guile, serpents and vipers for their poison and cunning; and so in this place John calls the Jews a generation of vipers. Basilius contra Eunom: Oportet autem scire, quod haec nomina natus et filius de animalibus dicuntur; genimen vero potest dici fetus antequam effingatur; fructus etiam palmarum genimina dicuntur; raro autem in animalibus accipiuntur, et semper in malo. BASIL; Now it may be observed, that the following words natus and filius are spoken of animals, but genimen may be said of the fetus before it is formed in the womb; the fruit of the palm trees is also called genimina, but that word is very seldom used with respect to animals, and when it is, always in a bad sense. Chrysostomus in Matthaeum: Ferunt autem viperam matrem coeundo necare, cuius semen excrescens perimit matrem; et sic prodit in lucem scisso parentis utero, in vindictam quodammodo parentis genitoris; itaque parricida est proles viperea. Tales erant Iudaei, qui patres spiritales eorum atque doctores occidebant. Quid autem si non invenit eos peccantes, sed incipientes converti? Non debebat eis conviciari, sed permulcere. Dicendum, quod non adhibebat mentem his quae fiebant exterius; mentis enim eorum arcana cognoverat domino revelante: nimis enim se iactabant in progenitoribus. Hanc ergo radicem scindens nominat illos genimina viperarum, non quidem vituperans patriarchas, aut eos viperas nominans. CHRYS. Now they say that the female viper kills the male in copulation, and the fetus as it increases in the womb kills the mother, and so comes forth into life, bursting open the womb in revenge as it were of its father’s death; the viper progeny therefore are parricides. Such also were the Jews, who killed their spiritual fathers and teachers. But what if he found them not sinning, but beginning to be converted? He ought not surely to rebuke them, but to comfort them. We answer, that he gave not heed to those things which are outward, for he knew the secrets of their hearts, the Lord revealing them to him; for they vaunted themselves too much in their forefathers. Cutting therefore at this root, he calls them a generation of vipers, not indeed that he blamed the Patriarchs, or called them vipers. Gregorius in Evang: Sed quia per hoc quod bonis invident eosque persequuntur, patrum suorum carnalium vias sequentes, quasi venenati filii de veneficis parentibus nati sunt. Quia vero supradicta sententia intendit quod extremo Christus examine ab omni carne videbitur, recte subditur quis ostendit vobis fugere a ventura ira? Ventura ira est animadversio ultionis extremae. GREG. Because the Jews hated good men, and persecuted them, following the steps of their carnal parents, they are by birth the poisonous sons, as it were, of poisonous or sorcerous parents. But because the preceding verse declares that at the last judgment Christ shall be seen by all flesh, it is rightly added, Who has warned you to flee from the wrath to come? The wrath to come being the awarding of final punishment. Ambrosius: Ostenditur autem his Dei miseratione infusa prudentia, ut gerant suorum poenitentiam delictorum, futuri terrorem iudicii provida devotione metuentes: aut fortasse, iuxta quod scriptum est: estote prudentes sicut serpentes, ostenduntur habere prudentiam naturalem, qui profutura videant et sponte deposcant, sed adhuc noxia non relinquant. AMBROSE; We see these men through the compassion of God, inspired with prudence to seek repentance of their crimes, dreading with wise devotion the terror of the judgment to come. Or perhaps, according to the precept, Be you wise as serpents, they are shown to have a natural prudence, who perceive what is coming, and earnestly desire help, though they still forsake not what is hurtful. Gregorius: Quia vero tunc fugere ab ira peccatorum non valet qui nunc ad lamenta poenitentiae non recurrit, subditur facite ergo fructus dignos poenitentiae. GREG. But because he cannot then flee from the wrath of God, who now has not recourse to the sorrows of repentance, it is added, "Bring forth therefore fruits worthy of repentance." Chrysostomus: Non enim satis est poenitentibus peccata dimittere, sed opus est eius fructus ferre, secundum illud: declina a malo, et fac bonum; sicut non sufficit ad sanationem sagittam evellere, sed oportet ulceri medicamentum apponere. Non autem dicit fructum, sed fructus, copiam designans. CHRYS. For it is not sufficient for the penitent to leave off his sins, he must also bring forth the fruits of repentance, as it is in the Psalms, depart from evil and do good, just as in order to heal, it will not do to pluck out the arrow only, but we must also apply a salve to the wound. But he says not fruit, but fruits, signifying abundance. Gregorius: Nec solum fructus poenitentiae, sed dignos poenitentiae admonet esse faciendos. Quisquis enim illicita nulla commisit, huic conceditur ut licitis utatur; at si quis in culpam lapsus est, tanto a se licita debet abscindere, quanto meminit se perpetrasse illicita. Neque enim par fructus esse boni operis debet eius qui minus, et qui amplius deliquit: aut eius qui in nullis, et eius qui in quibusdam facinoribus cecidit. Per hoc ergo cuiuslibet conscientia convenitur, ut tanto maiora quaerat bonorum lucra per poenitentiam, quanto graviora sibi intulit damna per culpam. GREG. He warns them that they must bring forth not only the fruits of repentance, but fruits worthy of repentance. For he that has violated no law, to him it is permitted to use what is lawful, but if a man has fallen into sin, he ought so to cut himself off from what is lawful, as he remembers to have committed what is unlawful. For the fruit of good works ought not to be equal in the man who has sinned less, anti the man who has sinned more, nor in him who has fallen into no crimes, and him who has fallen into some. In this way it is adapted to the conscience of each man, that they should seek for so much the greater blessing on good works through repentance, as they have by guilt brought on themselves the heavier penalties. Maximus: Poenitentiae fructus est impassibilitas animae, qua plenarie non fruimur, dum interdum passionibus instigamur: nondum enim fructus poenitentiae dignos peregimus. Poeniteamus ergo veraciter, ut a passionibus expediti, peccatorum veniam consequamur. MAXIMUS; The fruit of repentance is an equanimity of soul, which we do not fully obtain, as long as we are at times affected by our passions, for not as yet have we performed the fruits worthy of repentance. Let us then repent truly, that being delivered from our passions we may obtain the pardon of their sins. Gregorius: Sed Iudaei de generis nobilitate gloriantes, idcirco se agnoscere peccatores nolebant, quia de Abrahae stirpe descenderant: quibus recte dicitur et ne coeperitis dicere: patrem habemus Abraham. GREG. But the Jews glorying in their noble birth were unwilling to acknowledge themselves sinners, because they were descended from the stock of Abraham. So then it is lightly said, And begin not to say within yourselves, we have Abraham for our father. Chrysostomus: Non hoc indicans quod ab Abraham naturali origine non descenderent; sed quia nihil prodest ab Abraham descendisse, nisi secundum virtutem cognationem observent. Cognationis namque leges consuevit Scriptura vocare non eas quae secundum naturam consistunt, sed quae derivantur a virtute vel vitio; quibus namque se quisque conformem statuit, horum filius, vel frater vocatur. CHRYS. Not meaning thereby that they had not descended in their natural course from Abraham, but that it avails them nothing to have Abraham for their father, unless they observed the relationship in respect of virtue. For Scripture is accustomed to entitle laws of relationship, such as do not exist by nature, but are derived from virtue or vice. To whichever of these two a man conforms himself, he is called its son or brother. Cyrillus: Quid enim confert carnalis generositas, nisi consimilibus studiis fulciatur? Vanum est igitur extolli de bonis praedecessoribus, et deficere ab eorum virtutibus. CYRIL; For what profits the nobleness we inherit through the flesh, unless it be supported by kindred feelings in us? It is folly then to boast of our worthy ancestors, and fall away from their virtues. Basilius: Neque enim equum velocem esse facit patris erga cursum strenuitas; sed veluti ceterorum animalium probitas consideratur in singulis, sic quoque laus propria viri discernitur quam praesentium bonorum in se comprobat argumentum. Turpe namque est alienis ornari decoribus quem virtus propria non venustat. BASIL; For neither does the speed of its sire make the horse swift; but as the goodness of other animals is looked for in individuals, so also that is reckoned to be man’s legitimate praise which is decided by the test of his present worth. For it is a disgraceful thing for a man to be adorned with the honors of another, when he has no virtue of his own to commend him. Gregorius Nyssenus: Sic igitur Iudaeorum promulgato exilio, consequenter ingerit convocationem gentilium, quos lapides appellat: unde sequitur dico enim vobis, quia potest Deus de lapidibus istis suscitare filios Abrahae. GREG. NYSS. So then having foretold the casting away of the Jews, He goes on to allude to the calling of the Gentiles, whom He calls stones. Hence it follows, For I say to you, &c. Chrysostomus in Matthaeum: Quasi dicat: ne putetis quod, si vos perieritis, filiis privetur patriarcha: potest enim Deus etiam ex lapidibus homines illi praebere, et ad illum perducere sanguinem: nam et ab ipso principio sic evenit: ei namque quod est ex lapidibus homines fieri, aequipollet exitus filii ab illo emortuo utero Sarae. CHRYS. As if He said, Think not that if you perish the Patriarch will be deprived of sons, for God even from stones can produce men unto him, and prolong the line of his descendants. For so has it been from the beginning, seeing that for men to be made from stones to Abraham is but equivalent to the coming forth of a son from the dead womb of Sarah. Ambrosius: Sed licet Deus possit diversas convertere et mutare naturas, tamen mihi plus mysterium quam miraculum prodest. Quid enim aliud quam lapides habebantur qui lapidibus serviebant, similes utique his qui fecerant eos? Prophetatur igitur saxosis gentilium fides infundenda pectoribus, et futuros per fidem Abrahae filios oraculo pollicetur. Ut autem scias quia lapidibus comparati sunt homines, arboribus quoque homines comparavit, cum subdit iam enim securis posita est ad radicem arboris. Exempli autem ideo facta est mutatio, ut illo comparationis processu quidam intelligatur homini clementior iam profectus. AMBROSE; But although God can alter and change the most diverse natures, yet in my mind a mystery is of more avail than a miracle. For what else than stones were they who bowed down to stones, like indeed to them who made them. It is prophesied therefore that faith shall be poured into the stony hearts of the Gentiles, and through faith the oracles promise that Abraham shall have sons. But that you may know who are the men compared to stones, he has also compared men to trees, adding, For now the ax is laid to the root of the tree. This change of figure was made, that by means of comparison might be understood to have now commenced a more kindly growth of manhood. Origenes in Lucam: Et quidem si iam ingrueret consummatio et temporum finis instaret, nulla mihi quaestio nasceretur: dicerem enim propterea hoc prophetatum esse, quia illo tempore complebitur. Cum autem tanta post saecula fluxerint ex quo spiritus sanctus hoc dixit, ego puto Israelitico populo prophetari, quod praecisio eius vicina sit. His enim qui egrediebantur ad eum ut baptizarentur, haec inter cetera loquebatur. ORIGEN; If the completion of all things had been then already begun, and the end of time close at hand, I should have no question but that the prophecy was given, because at that time it was to be fulfilled. But now that many ages have elapsed since the Spirit spoke this, I think it was prophesied to the people of Israel, because their cutting off was approaching. For to those that went out to him that they should be baptized, he gave this warning among others. Cyrillus: Securim ergo in praesenti nominat mortiferam iram, quae divinitus irruit in Iudaeos propter exercitam impietatem in Christum. Non tamen haesisse radici securim praenuntiat, sed ad radicem, idest iuxta radicem positam: decisi namque fuerunt rami, nec radicitus extirpata est planta; reliquiae enim Israel salvae fient. CYRIL; By the ax then he declares the deadly wrath of God, which fell upon the Jews on account of the impieties they practiced against Christ; he does not pronounce the ax to be yet fixed to the root, but that it was laid (ad radicem) i.e. near the root. For though the branches were cut down, the tree itself was not yet entirely destroyed. For a remnant of Israel shall be saved. Gregorius: Vel aliter. Arbor huius mundi est universum genus humanum: securis vero est redemptor noster, qui velut ex manubrio et ferro, tenetur ex humanitate, sed incidit ex divinitate: quae videlicet securis iam ad radicem arboris posita est, quia etsi per patientiam expectata, videtur tamen quid factura est. Et notandum, quod non iuxta ramos securim positam, sed ad radicem dicit: cum enim malorum filii tolluntur, quid aliud quam rami infructuosae arboris abscinduntur? Cum vero tota simul progenies cum parente tollitur, infructuosa arbor a radice abscissa est. Unusquisque autem perversus paratam citius Gehennae concremationem invenit, qui fructum boni operis contemnit; unde sequitur omnis ergo arbor quae non facit fructum bonum excidetur, et in ignem mittetur. GREG. Or we may take it in this way; The tree represents the whole human race in this world, but the ax is our redeemer, who by the handle and iron, as it were, is held indeed in the hand of man, but strikes by the power of God. Which ax indeed is now laid at the root of the tree; for although it waits patiently, yet it is plain what it is about to do. And we must observe that the said ax is to be laid not at the branches, but at the root. For when the children of the wicked are taken away, what is this but the cutting off of the branches of an unfruitful tree But when the whole family together with the parent is removed, the unfruitful tree is cut off from the very root. But every hardened sinner finds the fire of hell the quicker prepared for him, as he disdains to bring forth the fruits of good works. Hence it follows, Every one then. Chrysostomus: Eleganter dictum est non faciens fructum, et adicitur bonum: officiosum enim hoc animal Deus creavit, et naturalis est sibi exercitiorum instantia, otium vero innaturale. Obest enim inertia etiam cunctis corporis membris, nulli autem ut animae: ea namque cum continuo sit naturaliter mobilis, otiari non patitur. Sicut autem otium malum est, ita et indecens exercitium. Ex eo autem quod praemisit poenitentiam, praedicat quod securis adiacet, non quidem incidens, sed terrorem incutiens. CHRYS. It is elegantly said, that bears not fruit, and it is added, good. For God created man an animal fond of employment, and constant activity is natural to him, but idleness is unnatural. For idleness is hurtful to every member of the body, but much more to the soul. For the soul being by nature in constant motion does not admit of being slothful. But as idleness is an evil, so also is an unworthy activity. But having before spoken of repentance, he now declares that the ax lies near, not indeed actually cutting, but only striking terror. Ambrosius: Faciat ergo fructum qui potest gratiae, et qui debet poenitentiae. Adest dominus qui fructum requirat, fecundos vivificet, steriles reprehendat. AMBROSE; Let him then that is able bring forth fruit unto grace, him who ought, unto repentance. The Lord is at hand seeking for His fruit, who shall cherish the fruitful, but rebuke the barren.
Lectio 4
Gregorius in Evang: In praemissis verbis Baptistae Ioannis constat, quod audientium corda turbata sunt, quae consilium quaerebant, cum subinfertur et interrogabant eum turbae dicentes: quid ergo faciemus? GREG. In the preceding words of John, it is plain that the hearts of his hearers were troubled, and sought for advice from him. As it is added, And they asked him, saying, &c. Origenes in Lucam: Tres ordines inducuntur sciscitantium Ioannem super salute sua: unus quem Scriptura appellat turbas; alius quem publicanos nominat; tertius qui militum appellatione censetur. ORIGEN; Three classes of men are introduced as inquiring of John concerning their salvation, one which the Scripture calls the multitude, another to which it gives the name of Publicans, and a third which is noticed by the appellation of soldiers. Theophylactus: Et quidem publicanis et militibus a malo abstinere praecepit; turbis autem, quasi non malitiosis existentibus, bonum aliquod praecepit observari; unde sequitur respondens autem dicebat illis: qui habet duas tunicas, det non habenti. THEOPHYL. Now to the Publicans and soldiers he gives a commandment to abstain from evil, but the multitudes, as not living in an evil condition, he commands to perform some good work, as it follows, He that has two coats, let him give one. Gregorius: Propter hoc quod tunica plus est necessaria usui nostro quam pallium, ad fructum dignum poenitentiae pertinet ut non solum exteriora quaecumque, sed ipsa nobis valde necessaria dividere cum proximis debeamus; scilicet vel tunicam qua vestimur, vel escam qua carnaliter vivimus; unde sequitur et qui habet escas, similiter faciat. GREG. Because a coat is more necessary for our use than a cloak, it belongs to the bringing forth of fruits worthy of repentance, that we should divide with our neighbors not only our superfluities but those which are absolutely necessary to us, as our coat, or the meat with which we support our bodies; and hence it follows, And he who has meat, let him do likewise. Basilius: Hic autem docemur quod ex omni eo quod affluit supra proprii victus necessitatem, tenemur erogare illi qui non habet, propter Deum, qui quaecumque possidemus largitus est. BASIL; But we are hereby taught, that every thing we have over and above what is necessary to our daily support, we are bound to give to him who has nothing for God’s sake, who has given us liberally whatever we possess. Gregorius: Quia enim in lege scriptum est: diliges proximum tuum sicut teipsum, minus proximum amare convincitur qui non cum eo in necessitate illius etiam ea quae sunt sibi necessaria partitur: idcirco de dividendis cum proximo duabus tunicis datur praeceptum; quoniam si una dividitur, nemo vestitur. Inter haec autem sciendum est quantum misericordiae opera valeant, cum ad fructus dignos poenitentiae ipsa prae ceteris praecipiuntur. GREG. For because it was written in the law, You shall love your neighbor as yourself, he is proved to love his neighbor less than himself, who does not share with him in his distress, those things which are even necessary to himself. Therefore that precept is given of dividing with one’s neighbor the two coats, since if one is divided no one is clothed. But we must remark in this, of how much value are works of mercy, since of the works worthy of repentance these are enjoined before all others. Ambrosius: Alia enim officiorum praecepta propria sunt singulorum: misericordia communis est usus: ideo commune praeceptum est omnibus ut conferant non habenti. Misericordia est plenitudo virtutum. Misericordiae tamen ipsius pro possibilitate conditionis humanae mensura servatur, ut non sibi unusquisque totum eripiat, sed quod habet cum paupere partiatur. AMBROSE; For other commands of duty have reference only to individuals, mercy has a common application. It is therefore a common commandment to all, to contribute to him that has not. Mercy is the fullness of virtues, yet in mercy itself a proportion is observed to meet the capacities of man’s condition, in that each individual is not to deprive himself of all, but what he has to share it with the poor. Origenes in Lucam: Profundiorem autem locus iste recipit intellectum. Quomodo enim non debemus duobus servire dominis, sic nec duas habere tunicas, ne sit unum indumentum veteris hominis et alterum novi: sed debemus nos exuere veterem hominem, et ei dare qui nudus est: alius enim habet unum, alius vero omnino non habet, contraria scilicet fortitudo; et quomodo scriptum est ut in profundum maris praecipitemus nostra delicta, sic proiici a nobis oportet vitia atque peccata, et iacere super eum qui eorum nobis causa extitit. ORIGEN; But this place admits of a deeper meaning, for as we ought not to serve two masters, so neither to have two coats, lest one should be the clothing of the old man, the other of the new, but we ought to cast off the old man, and give to him who is naked. For one man has one coat, another has none at all, the strength therefore of the two is exactly contrary, and as it has been written that we should cast all our crimes to the bottom of the sea, so ought we to throw from us our vices and errors, and lay them upon him who has been the cause of them. Theophylactus: Quidam autem tunicas duas esse dixit spiritum Scripturae et litteram. Habentem vero duo haec monet Ioannes ut instruat ignorantem, et det ei ad minus litteram. THEOPHYL. But some one has observed that the two coats are the spirit and letter of Scripture, but John advises him that has these two to instruct the ignorant, and give him at least the letter. Beda: Quantum autem Baptistae sermo virtutem habuerit, hinc probatur, cum et publicanos et milites ad consilium salutis suae coegerit inquirendum; unde sequitur venerunt autem publicani ut baptizarentur, et dixerunt: magister, quid BEDE; What great virtue there was in the discourse of the Baptist is manifested by this, that the Publicans, nay even the soldiers, he compelled to seek counsel of him concerning their salvation, as it follows, But the publicans came. faciemus? Chrysostomus: Magna est virtutis fortitudo, dum felicitatis viam requirunt ab indigo locupletes. CHRYS. Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that has nothing. Beda: Praecepit ergo eis ne ultra praescriptum exigant; unde sequitur et ille dixit ad eos: nihil amplius quam quod vobis constitutum est faciatis. Publicani vero appellantur hi qui vectigalia publica exigunt, sive qui conductores sunt vectigalium fisci, vel rerum publicarum; nec non et hi qui saeculi huius lucra per negotia sectantur, eodem vocabulo censentur; quos omnes pariter in suo quemque gradu ab agenda fraude coercet; ut dum primo se ab alienorum temperarent appetitu, tandem ad propria cum proximis communicanda pertingerent. Sequitur interrogabant autem eum et milites, dicentes: quid faciemus et nos? Iustissimo autem moderamine praemonet, ne ab eis calumniando praedam requirant, quibus militando prodesse debuerant; unde sequitur et ait illis: neminem concutiatis, scilicet per violentiam, neque calumniam faciatis, scilicet per fraudulentam malitiam; et contenti estote stipendiis vestris. BEDE; He commands them therefore that they exact no more than what was presented to them, as it follows, And he said to them, Do no more than what is appointed to you. But they are called publicans who collect the public taxes, or who are the farmers of the public revenue or public property? Those also who pursue the gain of this world by traffic are denoted by the same titles, all of whom, each in his own sphere, he equally forbids to practice deceit, that so by first keeping themselves from desiring other men’s goods, they might at length come to share their own with their neighbors. It follows, But the soldiers also asked him. In the justest manner he advises them not to seek gain by falsely accusing those whom they ought to benefit by their protection. Hence it follows, And he says to them, Strike no one, (i.e. violently,) nor accuse any falsely, (i.e. by unjustly using arms,) and be content with your wages. Ambrosius: Docens idcirco stipendia militiae constituta, ne dum sumptus quaeritur, praedo grassetur. AMBROSE; Teaching thereby that wages were affixed to military duty, lest men seeking for gain should go about as robbers. Gregorius Nazianzenus: Stipendium enim appellat imperialem provisionem, et deputata per legem dignitatibus munera. GREG. NAZ. For by wages he refers to the imperial pay, and the rewards assigned to distinguished actions. Augustinus contra Faustum: Sciebat enim eos cum militarent non esse homicidas, sed ministros legis; et non ultores iniuriarum suarum, sed salutis publicae defensores: alioquin responderet eis: arma abjicite, militiam istam deserite, neminem percutite, vulnerate, prosternite. Quid enim culpatur in bello? An quia moriuntur quandoque morituri, ut dominentur in pace victuri? Hoc reprehendere timidorum est, non religiosorum. Nocendi cupiditas, ulciscendi crudelitas, implacatus atque implacabilis animus, feritas rebellandi, libido dominandi, et si qua similia, haec sunt quae in bellis iure culpantur; quae plerumque ut etiam inde puniantur, adversus violentiam resistentium, sive Deo, sive aliquo legitimo imperio iubente, gerenda ipsa bella suscipiuntur a bonis, cum in eo rerum humanarum ordine inveniuntur ubi eos vel iubere tale aliquid, vel in talibus obedire iuste ipse ordo constringit. AUG. For he knew that soldiers, when they use their arms, are not homicides, but the ministers of the law; not the avengers of their own injuries, but the defenders of the public safety. Otherwise he might have answered, “Put away your arms, abandon warfare, strike no one, wound no one, destroy no one.” For what is it that is blamed in war? Is it that men die, who some time or other must die, that the conquerors might rule in peace? To blame this is the part of timid not religious men. The desire of injury, the cruelty of revenge, a savage and pitiless disposition, the fierceness of rebellion, the lust of power, and such like things are the evils which are justly blamed in wars, which generally for the sake of thereby bringing punishment upon the violence of those who resist, are undertaken and carried on by good men either by command of God or some lawful authority, when they find themselves in that order of things in which their very condition justly obliges them either to command such a thing themselves, or to obey when others command it. Chrysostomus super Matth: Volebat autem Ioannes quando publicanis et militibus loquebatur, ad aliam maiorem philosophiam ipsos traducere; sed quoniam nondum erant ad illam idonei, minora reserat: ne si potiora proferret, nequaquam illis intenderent, et his etiam privarentur. CHRYS. But John’s desire when he spoke to the Publicans and soldiers, was to bring them over to a higher wisdom, for which as they were not fitted, he reveals to them commoner truths, lest if he put forward the higher they should pay no attention thereto, and be deprived of the others also.
Lectio 5
Origenes in Lucam: Dignum erat ut plus Ioanni quam ceteris hominibus deferretur, qui aliter quam cuncti mortales vixerat: quam ob causam diligebant quidem eum iustissime, sed non servabant in caritate modum; unde dicitur existimante autem populo, et cogitantibus omnibus in cordibus suis de Ioanne, ne forte ipse esset Christus, et cetera. ORIGEN; It was meet that more deference should be paid to John than to other men, for he lived such as no other man. Wherefore indeed most rightly did they regard him with affection, only they kept not within due bounds; hence it is said, But while the people were expecting whether he were the Christ. Ambrosius: Quid autem ineptius quam quod is qui in alio aestimatur, in seipso esse non creditur? Quem per mulierem venturum putabant, per virginem venisse non credunt: et utique divini adventus signum in virginis partu, non in mulieris constitutum est. AMBROSE; Now what could be more absurd than that he who was fancied to be in another should not be believed in his own person? He whom they thought to have come by a woman, is not believed to have come by a virgin; while in fact the sign of the Divine coming was placed in tile childbearing of a virgin, not of a woman Origenes: Habet autem periculum dilectio, si modum transeat: debet enim qui aliquem diligit, naturam et causas considerare diligendi, et non plus diligere quam meretur: nam mensuram caritatis modumque si transcenderit, et qui diligit et qui diligitur in peccato erit. ORIGEN; But love is dangerous when it is uncontrolled. For he who loves any one ought to consider the nature and causes of loving, and not to love more than the object deserves. For if he pass the due measure and bounds of love, both he who loves, and he who is loved, will be in sin. Graecus: Unde Ioannes non fuit gloriatus in habita opinione de ipso ab hominibus, nec aliquatenus visus est primatum appetere; sed infirmam humilitatem amplexus est; unde sequitur respondit Ioannes, dicens omnibus: ego quidem baptizo vos in aqua. GREEK EX. And hence, John gloried not in the estimation in which all held him, nor in any way seemed to desire the deference of others, but embraced the lowest humility. Hence it follows, John answered. Beda: Quomodo autem respondit eis qui in secreto cordis quia Christus esset, cogitabant, nisi quia non solum cogitabant, sed etiam, sicut alius Evangelista declarat, missis ad eum sacerdotibus ac Levitis, an esset Christus inquirebant? BEDE; But how could he answer them who in secret thought that he was Christ, except it was that they not only thought, but also (as another Evangelist declares) sending Priests and Levites to him asked him whether he was the Christ or not? Ambrosius: Vel videbat Ioannes cordis occulta. Sed consideremus cuius gratia: Dei enim munus est qui revelat, non virtus hominis qui divino magis adiuvatur beneficio, quam naturali cernit officio. Cito autem respondens probavit non esse se Christum, qui visibili operatur officio: nam cum ex duabus naturis, idest ex anima homo subsistat et corpore, visibile per visibilia, invisibile per invisibile mysterium consecratur: aqua enim corpus abluitur, spiritu animae delicta mundantur: licet etiam in ipso fonte sanctificatio divinitatis aspiret: et ideo aliud fuit Baptisma poenitentiae, aliud est gratiae: istud Baptisma ex utroque, illud ex uno: opus hominis est gerere poenitentiam delictorum, Dei munus est gratiam implere mysterii. Declinans ergo maiestatis invidiam, non verbo sed opere declaravit non esse se Christum; unde sequitur venit enim fortior me post me. In hoc quod dicit fortior me, comparationem non fecit: neque enim inter Dei filium et hominem ulla poterat esse comparatio; sed quia multi fortes, fortior nemo nisi Christus. Denique fecit comparationem, eo quod addiderit cuius non sum dignus solvere corrigiam calceamentorum eius. AMBROSE; Or: John saw into the secrets of the heart; but let us remember by whose grace, for it is of the gift of God to reveal things to man, not of the virtue of man, which is assisted by the Divine blessing, rather than capable of perceiving by any natural power of its own. But quickly answering them, he proved that he was not the Christ, for his works were by visible operations. For as man is compounded of two natures, i.e. soul and body, the visible mystery is made holy by the visible, the invisible by the invisible; for by water the body is washed, by the Spirit the soul is cleansed of its stains. It is permitted to us also in the very water to have the sanctifying influence of the Deity breathed upon us. And therefore there was one baptism of repentance, another of grace. The latter was by both water and Spirit, the former by one only; the work of man is to bring forth repentance for his sin, it is the gift of God to pour in the grace of His mystery. Devoid therefore of all envy of Christ’s greatness, he declared not by word but by work that he was not the Christ. Hence it follows, There comes after me one mightier than I. In those words, mightier than I, he makes no comparison, for there can be none between the Son of God and man, but because there are many mighty, no one is mightier but Christ. So far indeed was as he from making comparison, that he adds, Whose shoes latched I am not worthy to unloose. Augustinus de Cons. Evang: Matthaeus quidem dicit: cuius non sum dignus calceamenta portare. Itaque si ad rem pertinet aliud intelligere in eo quod dictum est: calceamenta portare, et corrigiam calceamentorum solvere, ut unus Evangelistarum hoc, alii aliud dicerent, omnes verum narraverunt: si autem nihil intendit Ioannes, cum de calceamentis domini diceret, nisi excellentiam eius et humilitatem suam; quodlibet horum dixerit, sive de solvenda calceamentorum corrigia, sive de portandis calceamentis, eamdem tamen sententiam tenuit quisquis etiam verbis suis per calceamentorum memoriam, eamdem significationem humilitatis expressit. AUG. Matthew says, Whose shoes I am not worthy to bear. If therefore it is worth while to understand any difference in these expressions, we can only suppose that John said one at one time, another at another, or both together, To bear his shoes, and to loose the latchet of his shoes, so that though one Evangelist may have related this, the others that, yet all have related the truth. But if John intended no more when he spoke of the shoes of our Lord but His excellence and his own humility, whether he said loosing the latchet of the shoes, or bearing them, they have still kept the same sense who by the mention of shoes have in their own words expressed the same signification of humility. Ambrosius: Per hoc etiam quod dicit: cuius non sum dignus calceamenta portare, evangelicae praedicationis ostendit in apostolos gratiam esse collatam, qui sunt calceati in Evangelium. Videtur tamen ideo hoc dicere quod plerumque Ioannes personam accipit populi Iudaeorum. AMBROSE; By the words, Whose shoes I am not worthy to bear, he shows that the grace of preaching the Gospel was conferred upon the Apostles, who were shod for the Gospel. He seems however to say it, because John frequently represented the Jewish people. Gregorius in Evang: Sed et Ioannes se indignum esse ad solvendum corrigiam calceamenti eius denuntiat; ac si aperte dicat: ego redemptoris vestigia denudare non valeo, qui sponsi nomen mihi immeritus non usurpo. Mos enim apud veteres fuit ut si quis eam quae sibi competeret, accipere nollet uxorem, ille ei calceamentum solveret qui ad hanc sponsus iure propinquitatis veniret. Vel quia calceamenta ex mortuis animalibus fiunt, incarnatus dominus quasi calceatus apparuit, qui morticina nostrae corruptionis assumpsit. Corrigia ergo calceamenti est ligatura mysterii. Ioannes itaque solvere corrigiam calceamenti eius non valet: quia incarnationis mysterium nec ipse investigare sufficit qui hanc per prophetiae spiritum agnovit. GREG. But John denounces himself as unworthy to loose the latchet of Christ’s shoes: as if he openly said, I am not able to disclose the footsteps of my Redeemer, who do not presume unworthily to take unto myself the name of bridegroom, for it was an ancient custom that when a man refused to take to wife her whom he ought, whoever should come to her betrothed by right of kin, was to loose his shoe. Or because shoes are made from the skins of dead animals, our Lord being made flesh appeared as it were with shoes, as taking upon Himself the carcass of our corruption. The latchet of the shoe is the connection of the mystery. John therefore can not loose the latchet of the shoe, because neither is he able to fathom the mystery of the Incarnation, though he acknowledged it by the Spirit of prophecy. Chrysostomus in Matthaeum: Et quia dixerat quod suum Baptisma nil plus haberet quam aquam, consequenter ostendit excellentiam exhibiti per Christum Baptismatis, cum subdit ipse vos baptizabit in spiritu sancto et igni: per ipsam dicti metaphoram ostendens abundantiam gratiae: non enim ait: dabit vobis spiritum sanctum, sed baptizabit: ac rursus per id quod de igne subicit, ostendit virtutem gratiae; et sicut Christus aquam vocat spiritus gratiam, ostendens per vocabulum aquae, nitorem qui contingit ex ea, et consolationem immensam quae mentibus capacibus illius ingeritur; sic et Ioannes per ignis vocabulum exprimit fervorem et rectitudinem gratiae, necnon et peccatorum consumptionem. CHRYS. And having said that his own baptism was only with water, he next shows the excellence of that baptism which was brought by Christ, adding, He shall baptize you with the Holy Spirit, and fire, signifying by the very metaphor which he uses the abundance of grace. For he says not, “ He shall give you the Holy Spirit,” but He shall baptize you. And again, by the addition of fire, he shows the power of grace. And as Christ calls the grace of the Spirit, water, meaning by water the purity resulting from it, and the abundant consolation which is brought to minds which are capable of receiving Him; so also John, by the word fire, expresses the fervor and uprightness of grace, as well as the consuming of sins. Beda: Potest et spiritus sanctus nomine ignis significatus intelligi: quia incendit per amorem, et per sapientiam corda quae replet, illuminat: unde et apostoli Baptisma spiritus in ignis visione percipiunt. Sunt qui ita exponunt, quod in praesenti in spiritu, et in futuro baptizaremur in igne; ut videlicet, sicut in remissionem omnium peccatorum ex aqua et spiritu renascimur; ita et tunc de levibus quibusdam peccatis Purgatorii ignis ante ultimum iudicium Baptismate permundemur. BEDE; The Holy Spirit also may be understood by the word fire, for He kindles with love and enlightens with wisdom the hearts which He fills. Hence also the Apostles received the baptism of the Spirit in the appearance of fire. There are some who explain it, that now we are baptized with the Spirit, hereafter we shall be with fire, that as in truth we are now born again to the remission of our sins by water and the Spirit, so then we shall be cleansed from certain lighter sins by the baptism of purifying fire. Origenes in Lucam: Et quomodo Ioannes iuxta Iordanem fluvium venientes ad Baptismum praestolabatur, et alios abigebat, dicens: generatio viperarum, eos vero qui confitebantur peccata, suscipiebat, sic stabit in igneo flumine dominus Iesus iuxta flammeam rhomphaeam; ut quicumque post exitum vitae huius ad Paradisum transire desiderat, et purgatione indiget, hoc eum amne baptizet, et ad Paradisum transmittat: eum vero qui non habet signum priorum Baptismatum, lavacro igneo non baptizet. ORIGEN; And as John was waiting by the river Jordan for those who came to his baptism, and some he drove away, saying, Generation of vipers, but those who confessed their sins he received, so shall the Lord Jesus stand in the fiery stream with the flaming sword, that whoever after the close of this life desires to pass over to Paradise and needs purification, He may baptize him with this laver, and pass him over to paradise, but whoso has not the seal of the former baptisms, him He shall not baptize with the laver of fire. Basilius: Non autem propter hoc quod dicit baptizabit vos in spiritu sancto, integrum quis esse Baptisma fatebitur in quo nomen solius spiritus invocatum est: oportet enim semper illibatam manere assignatam traditionem in vivificante gratia: nam addere vel minuere quicquam excludit a vita perpetua: sicut enim credimus, sic et Baptisma suscipimus in nomine patris et filii et spiritus sancti. BASIL; But because he says, He shall baptize you with the Holy Spirit, let no one admit that baptism to be valid in which the name of His Spirit only has been invoked, for we must ever keep undiminished that tradition which has’ been sealed to us in quickening grace. To add or take away ought thereof excludes from eternal life. Graecus: Per hoc ergo quod dicit baptizabit in spiritu sancto, ostendit abundantiam gratiae et beneficii copiam. Ne autem aliqui putent quod dona largiri et potestas et voluntas est creatori: punire vero inobedientes nullam sibi fore causam; ob hoc subdit cuius ventilabrum in manu eius: ostendens quod non solum munificus est dignis, sed etiam praevaricationum ultor. Ventilabrum autem promptitudinem iudicii exprimit: non enim cum induciis, sed in instanti et absque quolibet intervallo separat damnandos a collegio salvandorum. GREEK EX. By these words then, He shall baptize with the Holy Spirit, He signifies the abundance of His grace, the plenteousness of His mercy; but lest any should suppose that while to bestow abundantly is both in the power and will of the Creator, He will have no occasion to punish the disobedient, he adds, whose fan is in his hand, showing that He is not only the rewarder of the righteous, but the avenger of them that speak lies. But the fan expresses the promptitude of His judgment. For not with the process of passing sentence on trial, but in an instant and without any interval he separates those that are to be condemned from the company of those that are to be saved. Cyrillus: Per hoc autem quod subdit et permundabit aream suam, designat Baptista Ecclesiam pertinere ad Christum, quasi ad dominum. CYRIL; By the following words, And he shall thoroughly purge his floor, the Baptist signifies that the Church belongs to Christ as her Lord. Beda: Per aream enim praesens Ecclesia figuratur, in qua multi sunt vocati, pauci vero electi; cuius areae purgatio et nunc viritim geritur, cum quisque perversus vel ob manifesta peccata de Ecclesia, sacerdotali castigatione, eicitur, vel ob occulta post mortem divina districtione damnatur. Et universaliter in fine perficietur, quando mittet filius hominis Angelos suos, et colligent de regno eius omnia scandala. BEDE; For by the floor is represented the present Church, in which many are called but few are chosen. The purging of which floor is even now carried on individually, when every perverse offender is either cast out of the Church for his open sins, (by the hands of the Priesthood,) or for his secret sins is after death condemned by Divine judgment. And at the end of the world it will be accomplished universally, when the Son of Man shall send His angels, and they shall gather out of His kingdom every thing that has offended. Ambrosius: Ventilabri ergo indicio, discriminandorum dominus declaratur ius habere meritorum, eo quod dum frumenta ventilantur in area, plena a vacuis velut quodam aurae spirantis examine separantur; unde sequitur et congregabit triticum in horreum suum; paleas autem comburet igne inextinguibili. Per hanc comparationem dominus ostendit quod iudicii die solida merita fructusque virtutis ab inanis iactantiae, exiliumque factorum infructuosa levitate discernat, perfectioris meriti viros locaturus in mansione caelesti. Ipse enim perfectior fructus est qui meruit eius esse conformis qui sicut granum tritici excidit, ut plurimos fructus afferret. AMBROSE; By the sign of a fan then the Lord is declared to possess the power of discerning merits, since when the corn is winnowed in the threshing floor, the full ears are separated from the empty by the trial of the wind blowing them. Hence it follows, And be shall gather the wheat into his barn. By this comparison, the Lord shows that on the day of judgment He will discern the solid merits and fruits of virtue from the unfruitful lightness of empty boasting and vain deeds, about to place the men of more perfect righteousness in His heavenly mansion. For that is indeed the more perfect fruit which was thought worthy to be like to Him who fell as a grain of wheat, that He might bring forth fruit in abundance. Cyrillus: At paleae lentos et inanes signant, et quolibet vento peccati ventilatos et volubiles. CYRIL; But the chaff signifies the trifling and empty blown about and liable to be carried away by every blast of sin. Basilius: Conferunt autem his qui digni sunt regno caelorum velut palea tritico; non tamen intuitu divinae caritatis et proximorum hoc faciunt, sive spiritualibus donis, sive corporalibus beneficiis. BASIL; But they are mixed up with those who are worthy of the kingdom of heaven, as the chaff with the wheat. This is not however from consideration of their love of God and their neighbor, nor from their spiritual gifts or temporal blessings. Origenes in Lucam: Vel quia absque vento non possunt triticum et paleae separari; ideo habet ventilabrum in manu sua; quod alios paleas, alios triticum esse demonstrat. Cum enim esses palea levis, idest incredulus, ostendit te esse tentatio quod latebas. Cum autem fortiter tentamenta toleraveris, non te faciet fidelem tentatio atque patientem; sed virtutem, quae in te latebat, profert in medium. ORIGEN; Or, because without the wind the wheat and chaff cannot be separated, therefore He has the fan in His hand, which shows some to be chaff, some wheat; for when you were as the light chaff, (i.e. unbelieving,) temptation showed you to be what you knew not; but when you shall bravely endure temptation, the temptation will not make you faithful and enduring, but it will bring to light the virtue which was hid in you. Gregorius Nyssenus: Expedit autem scire, quod nec bona quae per repromissiones reposita sunt honeste viventibus, talia sunt ut verbo valeant explicari: quia nec oculus vidit, nec auris audivit, nec in cor hominis ascenderunt: nec peccatorum poenae ad aliquid eorum quae in praesenti sensum afficiunt, proportionem habent: et quamvis aliquae illarum poenarum per nostra nominentur vocabula, differt tamen non modicum: cum enim audis ignem, aliud quiddam conicere doceris ex eo quod additur inextinguibili, quod in istum ignem non cadit. GREG NYSS. But it is well to know, that the treasure which according to the promises are laid up for those who live honestly, are such as the words of man cannot express, as eye has not seen, nor the ear heard, nor has it entered into the heart of man to conceive. And the punishments which await sinners bear no proportion to any of those things which now affect the senses. And although some of those punishments are called by our names, yet their difference is very great. For when you hear of fire, you are taught to understand something else from the expression which follows, that is not quenched, beyond what comes into the idea of other fire. Gregorius Moralium: Miro modo expressus est ignis Gehennae: ignis namque noster corporeus per congesta ligna nutritur, nec valet nisi fotus subsistere; at contra Gehennae ignis, cum sit corporeus, et in se missos reprobos corporaliter exurat, lignis non nutritur, sed creatus semel inextinguibilis durat. GREG The fire of hell is here wonderfully expressed, for our earthly fire is kept up by heaping wood upon it, and cannot live unless supplied with fuel, but on the contrary the fire of hell, though a bodily fire, and burning bodily the wicked who are put into it, is not kept up by wood, but once made remains unquenchable.
Lectio 6
Origenes in Lucam: Annuntiaverat Ioannes Christum, Baptismum spiritus sancti praedicabat, et cetera quae Evangelii tradit historia: exceptis ergo his alia annuntiasse monstratur in eo quod dicitur multa quidem et alia exhortans evangelizabat populo. ORIGEN; John having announced the coming of Christ, was preaching the baptism of the Holy Spirit, and the other things which the Gospel history has handed down to us. But besides these he is declared to have announced others in the following words, And many other things in his exhortation preached he to the people. Theophylactus: Exhortatio enim eius erat bona doctrina; et ideo convenienter Evangelium dicitur. THEOPHYL. For his exhortation was the telling of good things, and therefore is fitly called the Gospel. Origenes: Et quomodo in Evangelio secundum Ioannem de Christo refertur, quia multa et alia locutus est, sic et in praesenti loco intellige quod Lucas hic dixit, quoniam maiora quaedam a Ioanne annuntiabantur quam ut deberent litteris credi. Miramur autem Ioannem, quo inter natos mulierum maior nemo fuerit, quod in tantam opinionem meritis virtutis ascenderit ut a plerisque Christus putaretur; sed illud multo mirabilius, quod non timuit Herodem, non formidavit interitum; unde sequitur Herodes autem tetrarcha cum corriperetur ab illo, et cetera. ORIGEN; And as in the Gospel according to St. John it is related of Christ that He spoke many other things, so also in this place we must understand Luke to say the same of John the Baptist, since certain things are announced by John too great to be entrusted to writing. But we marvel at John, because among them that are born of women there was not a greater than he, for by his good deeds he had been exalted to so high a fame for virtue, that by many he was supposed to be Christ. But what is much more marvelous he feared not Herod, nor dreaded death, as it follows, But Herod the tetrarch being reproved by him. Eusebius Eccles. Hist: Dicitur autem tetrarcha ad differentiam alterius Herodis, quo regnante natus est Christus: erat enim ille rex, hic autem tetrarcha. Erat autem illi coniux Aretae regis Arabum filia, quam, cum coniux esset fratris sui Philippi, more sacrilego duxit, quamvis prolem haberet a fratre: his enim solum licebat hoc agere quorum fratres sine prole vitam compleverant. Super hoc Herodem reprehenderat Baptista. Primo quidem diligenter eius audiebat sermones, cum sciret eos ponderosos, et consolatione plenos; sed Herodiadis concupiscentia cogebat eum aspernari verba Ioannis: unde et eum detrudit in carcerem; et hoc est quod dicitur adiecit et hoc super omnia, et inclusit Ioannem in carcere. EUSEBIUS. He is called the tetrarch, to distinguish him from the other Herod, in whose reign Christ was born, and who was king, but this Herod was tetrarch. Now his wife was the daughter of Aretas, king of Arabia, but he had sacrilegiously married his brother Philip’s wife, though she had offspring by his brother. For those only were allowed to do this whose brothers died without issue. For this the Baptist had censured Herod. First indeed he heard him attentively, for he knew that his words were weighty and full of consolation, but the desire of Herodius compelled him to despise the words of John, and he then thrust him into prison. And so it follows, And he added this a above all, that he shut up John in prison. Beda: Non autem his diebus captus est Ioannes, sed, iuxta Evangelium Ioannis, post aliqua gesta signa a domino, et post eius Baptismum diffamatum. Sed a Luca propter exaggerandam malitiam Herodis praeoccupatum est: qui cum videret ad praedicationem Ioannis multos confluere, milites credere, publicanos poenitere, totum vulgus Baptisma suscipere, ipse e converso non solum Ioannem contemnit, sed vinculat et occidit. BEDE; But John was not imprisoned in those days. According to St. John’s Gospel it was not till after some miracles had been performed by our Lord, and after His baptism had been noised abroad but according to Luke he had been seized beforehand by the redoubled malice of Herod, who, when he saw so man flock to the preaching of John, and the soldiers believing, the publicans repenting, and whole multitudes receiving baptism on the contrary not only despised John, but having put him in prison, slew him. Glossa: Ante etiam quam Lucas aliquid narret de actibus Iesu, dicit Ioannem ab Herode captum; ut ostendat se solummodo ea domini facta praecipue descripturum quae eo anno gesta sunt quo Ioannes captus est vel punitus. GLOSS. For before that Luke relates any of the acts of Jesus, he says that John was taken by Herod, to show that he alone was in an especial manner going to describe those of our Lord’s acts, which were performed since the year in which John was taken or put to death.
Lectio 7
Ambrosius: Pulchre in his quae a ceteris dicta sunt, Lucas compendium sumpsit. Et intelligendum magis quod a Ioanne dominus baptizatus est, quam expressum reliquit; unde dicitur factum est autem, cum baptizaretur omnis populus, et Iesu baptizato et orante, apertum est caelum. Baptizatus est autem dominus, non mundari volens, sed mundare aquas; ut ablutae per carnem Christi, qui peccatum non cognovit, Baptismatis ius haberent. AMBROSE; In a matter which has been related by others Luke has rightly given us only a summary, and has left more to be understood than expressed in the fact, that our Lord was baptized by John. As it is said, Now when all were baptized, it came to pass. Our Lord was baptized not that He might be cleansed by the waters but to cleanse them, that being purified by the flesh of Christ who knew no sin, they might possess the power of baptism. Gregorius Nazianzenus: Accedit etiam Christus ad Baptismum, forsan sanctificaturus Baptistam; quod autem nulli dubium est, ut totum veteranum Adam immergat aquae. GREG. NAZ. Christ comes also to baptism perhaps to sanctify baptism, but doubtless to bury the old Adam in water. Ambrosius: Quae etiam sit dominici causa Baptismatis, dominus ipse declarat, dicens: sic decet implere omnem iustitiam. Quae est ergo iustitia, nisi quia quod alterum tibi facere velis, prior ipse incipias, et tuo alios horteris exemplo? Nemo igitur refugiat lavacrum gratiae, quando Christus lavacrum poenitentiae non refugit. AMBROSE; But the cause of our Lord’s baptism He Himself declares when He says, Thus it becomes us to fulfill all righteousness. But what is righteousness, except that what you would have another do to you, you should first begin yourself, and so by your example encourage others? Let none then avoid the laver of grace, since Christ avoided not the laver of repentance. Chrysostomus: Fuerat autem Baptisma Iudaicum quod sordes carnis amovebat, non conscientiae crimina; nostrum autem Baptisma separat a peccatis, lavat animam, et spiritus copiam elargitur. Baptisma vero Ioannis Iudaico praestantius fuit: neque enim ad observantiam corporalium mundificationum inducebat, sed monebat a vitio in virtutem converti: nostro vero Baptismate minus, eo quod nec spiritum sanctum administrabat, nec remissionem quae per gratiam sit exhibebat; cum quasi finis quidam esset utrorumque Baptismatum. Sed neque Iudaico Baptismate, nec nostro baptizatus est Christus: quia nec indulgentia peccatorum egebat, nec illa caro expers erat spiritus sancti quae per spiritum sanctum ab ipso principio concepta est. Sed baptizatus est Ioannis Baptismate, ut ex ipsa natura Baptismatis scias quia neque causa peccati, neque propter indigentiam doni baptizatus est. Dicit autem baptizato et orante, ut perpendas quod, suscepto Baptismate, opportuna sit iugis oratio. CHRYS. Now there was a Jewish baptism which removed the pollutions of the flesh, not the guilt of the conscience; but our baptism parts us from sin, washes the soul, and gives us largely the outpouring of the Spirit. But John’s baptism was more excellent than the Jewish; for it did not bring men to the observance of bodily purifications, but taught them to turn from sin to virtue. But it was inferior to our baptism, in that it conveyed not the Holy Spirit, nor showed forth the remission which is by grace, for there was a certain end as it were of each baptism. But neither by the Jewish nor our own baptism was Christ baptized, for He needed not the pardon of sins, nor was that flesh destitute of the Holy Spirit which from the very beginning was conceived by the Holy Spirit; He was baptized by the baptism of John, that from the very nature of the baptism, you might know that He was not baptized because He needed the gift of the Spirit. But he says, fitting baptized and praying, that you might consider how fitting to one who has received baptism is constant prayer. Beda: Quia etsi peccata sunt omnia in Baptismo laxata, non adhuc terrenae carnis est fragilitas solidata: nam quasi transito mari rubro gratulamur submersos Aegyptios; sed in deserto mundanae conversationis hostes concurrunt alii, qui duce Christi gratia nostro sudore vincantur, donec perveniamus ad patriam. BEDE; Because though all sins are forgiven in baptism, not as yet is the weakness of this fleshly substance made strong. For we rejoice at the overwhelming of the Egyptians having now crossed the Red sea, but in the wilderness of worldly living there meet us other foes, who, the grace of Christ directing us, may by our exertions be subdued until we come to our own country. Chrysostomus: Dicit autem apertum est caelum, tamquam hactenus reclusum fuisset. Iam autem ovili superno et infimo in unum redacto, et uno existente ovium pastore, caelum patuit, et homo terricola aggregatus est Angelis. CHRYS. But he says, The heavens opened, as if till then they had been shut. But now the higher and the lower sheep-fold being brought into one, and there being one Shepherd of the sheep, the heavens opened, and man was incorporated a fellow citizen with the Angels. Beda: Non enim ei caelum tunc apertum est cuius oculi interiora cernebant; sed virtus ibi Baptismatis ostenditur, de quo quisque cum egreditur, regni caelestis ei ianua aperitur, dumque caro innoxia frigentibus tangitur aquis, opposita quondam noxiis rhomphaea extinguitur ignea. BEDE; For not then were the heavens opened to Him whose eyes scanned the innermost parts of the heaven, but therein is shown the virtue of baptism, that when a man comes forth from it the gates of the heavenly kingdom are opened to him, and while his flesh is bathed unharmed in the cold waters, which formerly dreaded their hurtful touch, the flaming sword is extinguished. Chrysostomus: Descendit etiam spiritus sanctus ad Christum tamquam ad generis nostri principium, ut in Christo sit primo, qui non sibi, sed nobis potius illum suscepit: unde sequitur et descendit spiritus sanctus corporali specie, sicut columba, in ipsum. Non existimet aliquis quod cum non habuit eum, suscepit ipsum: ipse namque illum desursum tamquam Deus mittebat; at idem ut homo recipiebat inferius. Igitur ex eo devolavit in eum, ex ipsius deitate ad eius humanitatem. CHRYS. The Holy Spirit descended also upon Christ as upon the Founder of our race, that He might be in Christ first of all who received Him not for Himself, but rather for us. Hence it follows: And the Holy Spirit descended. Let not any one imagine that He received Him because He had Him not. For He as God sent Him from above, and as man received Him below. Therefore from Him the Spirit fled down to Him, i.e. from His deity to His humanity. Augustinus de Trin: Absurdissimum autem est, cum iam triginta annorum esset, accepisse spiritum sanctum: sed venit ad Baptismum sicut sine peccato, ita non sine spiritu sancto. Si enim de Ioanne scriptum est: spiritus sancto replebitur ab utero matris suae, quid de homine Christo credendum est, cuius carnis ipsa conceptio non carnalis, sed spiritualis fuit? Nunc ergo corpus suum, idest Ecclesiam, praefigurare dignatus est, in qua baptizati praecipue accipiunt spiritum sanctum. AUG. But it is most strange that He should receive the Spirit when he was thirty years old. But as without sin He came to baptism, so not without the Holy Spirit. For if it was written of John, He shall be filled with the Spirit from his mother’s womb, what must we believe of the man Christ, the very conception of whose flesh was not carnal but spiritual. Therefore He condescended now to prefigure His body, i.e. the Church, in which the baptized especially receive the Holy Spirit. Chrysostomus: Redolebat illud Baptisma aliquid vetustatis, et partim sapiebat novitatem: quod enim Baptisma susciperet a propheta, ostendebat aliquid vetustatis: quod autem spiritus descenderit, novum aliquid designabat. CHRYS. That baptism savored partly of antiquity, partly of novelty. For that he should receive baptism from a Prophet showed antiquity, but the Spirit’s descent denoted something new. Ambrosius: Merito autem spiritus se in corpore demonstravit, quoniam divinitatis substantia non videtur. Advertamus mysterium quare sicut columba: simplicitatem enim lavacri requirit gratia: quoniam in typo veteri columba quondam ad illam arcam, quae sola fuit diluvii immunis, reversa est. AMBROSE; Now the Spirit rightly showed Himself in the form of a dove, for He is not seen in His divine substance. Let us consider the mystery why like a dove? Because the grace of baptism requires innocence, that we should be innocent as doves. The grace of baptism requires peace, which under the emblem of an olive branch the dove once brought to that ark which alone escaped the deluge. Chrysostomus: Vel nunc ut mansuetudinem magistri declaret, in specie columbina apparet; in Pentecoste autem quemadmodum ignis, ut ostendat poenam. Cum enim oportebat delictis ignoscere, mansuetudo necessaria erat; sed ut adepti sumus gratiam, restat examinis et iudicii tempus. CHRYS. Or to show the meekness of the Lord, the Spirit now appears in the form of a dove, but at Pentecost like fire, to signify punishment. For when He was about to pardon offenses, gentleness was necessary; but having obtained grace, there remains for us the time of trial and judgment. Cyprianus de Simpl. Praelat: Est autem columba simplex et laetum animal, non felle amarum, non moribus saevum, non ungulae laceratione violentum; hospitia humana deligere, unius domus nosse consortium; cum generant filios simul sedere; cum commeant, volatu invicem cohaerere; conversatione communi vitam suam degere; oris osculo concordiam pacis agnoscere; legem circa omnia unanimitatis implere. CYPRIAN; Now the dove is a harmless and pleasant creature, with no bitterness of gall, no fierceness of bite, no violence of rending talons; they love the abodes of men, consort within one home, when they have young nurturing them together, when they fly abroad, hanging side by side upon the wing, leading their life in mutual intercourse, giving with their bills a sign of their peaceful harmony, and fulfilling a law of unanimity in every way. Chrysostomus: Et quidem Christus in ortu suo per plurima se manifestaverat oracula: verum quia noluerunt advertere, cum medio latuerit tempore, rursum se ab alio clariore patefecit principio. Non stella, sed desuper indicabat pater in undis Iordanis, et spiritus devolabat protrahens illam vocem super verticem eius qui baptizabatur; unde sequitur et vox de caelo facta est: tu es filius meus dilectus, in te complacui mihi. CHRYS. Christ indeed had already manifested Himself at His birth by many oracles, but because men would not consult them, He who had in the mean time remained secret, again more clearly revealed Himself in a second birth. For formerly a star in the heavens, now the Father at the waves of Jordan declared Him, and as the Spirit descended upon Him, pouring forth that voice over the head of Him who was baptized, as it follows, And a voice came from heaven, You are my beloved Son. Ambrosius: Vidimus spiritum, sed in specie corporali; et patrem quem videre non possumus, audiamus: invisibilis enim est pater, sed et filius invisibilis secundum divinitatem: sed demonstrare se voluit in corpore: et quia pater corpus non gerebat, ideo probare voluit nobis in filio sese praesentem, dicens tu es filius meus. AMBROSE; We have seen the Spirit, but in a bodily shape, and the Father whom we cannot see we may hear. He is invisible because He is the Father, the Son also is invisible in His divinity, but He wished to manifest Himself in the body. And because the Father did not take the body, He wished therefore to prove to us that He was present in the Son, by saying, You are my Son. Athanasius de Syn. Nyc: Sacra quidem Scriptura ex nomine filii duplicem intellectum ostendit; unum quidem, ut in Evangelio Ioannis dicitur: dedit eis potestatem ut fiant filii Dei; alterum autem intellectum, iuxta quem Isaac est filius Abrahae. Christus ergo non simpliciter dicitur Dei filius, sed cum articuli additione, ut comprehendamus quoniam ipse solus est qui revera et secundum naturam est filius; quamobrem et unigenitus dicitur: nam si secundum insaniam Arii dicitur filius, sicut qui hoc nomen per gratiam assequuntur; in nullo a nobis differre videbitur. Restat ergo, secundum alium intellectum, fatendum esse Christum filium Dei, secundum quem Isaac filius Abrahae esse cognoscitur: quod enim ab alio naturaliter gignitur, non autem ab extrinseco sumit exordium, filium natura recenset. Sed dicitur: numquid ut hominis est passibilis nativitas filii? Minime; sed Deus cum sit indivisibilis, impassibiliter pater est filii: unde verbum patris dicitur: quia nec ipsum verbum humanum passibiliter producitur; et cum simplex sit natura divina, unius solius filii pater est; et propter hoc additur dilectus. ATHAN. The holy Scriptures by the name of Son set forth two meanings; one similar to that spoken of in the Gospel, He gave to them power that they should become the sons of God; another according to which Isaac is the son of Abraham. Christ is not then simply called a Son of God, but the article is prefixed, that we should understand that He alone is really and by nature the Son; and hence He is said to be the Only begotten. For if according to the madness of Arius He is called Son, as they are called who obtain the name through grace, He will seem in no way to differ from us. It remains therefore that in another respect we must confess Christ to be the Son of God, even as Isaac is acknowledged to be the son of Abraham. For that which is naturally begotten of another, and takes not its origin from any thing besides nature, accounts a son. But it is said, Was then the birth of the Son with suffering as of a man? By no means. God since He cannot be divided is without suffering the Father of the Son. Hence He is called the Word of the Father, because neither is the word of man even produced with suffering and since God is by nature one, He is the Father of one only Son, and therefore it is added, Beloved. Chrysostomus: Cum enim quis unum solum possidet filium, maxime diligit; si vero pater factus sit plurium, dispertitus affectus remittitur. For when a man has only one son, he loves him very much, but if he becomes father of many, his affection is divided by being distributed. Athanasius Cum autem antea propheta protulerit Dei promissa dicentis: mittam Christum filium meum, nunc apud Iordanem, quasi consummato promisso, decenter subiungit in te complacui mihi. ATHAN. But as the prophet had before announced the promise of God, saying, I will send Christ my son, that promise being now as it were accomplished at Jordan, He rightly adds, In you I am well pleased. Beda: Ac si dicat: in te placitum meum constitui, idest hoc per te gerere quod mihi placet. BEDE; As if He said, In You have I appointed My good pleasure, i.e. to carry on by You what seems good to Me. Gregorius super Ezech: Vel aliter. Omnis qui poenitendo corrigit aliqua quae fecit, eo ipso quod poenitet, se sibi displicuisse indicat, quia emendat quod fecit. Et quia omnipotens pater humano modo de peccatoribus locutus est, dicens: poenitet me fecisse hominem, quasi sibimetipsi displicuit in peccatoribus quos creavit: in solo autem Christo sibi complacuit, quia in solo eo non invenit culpam, in qua se reprehendat quasi per poenitentiam. GREG. Or else, Every one who by repentance corrects any of his actions, by that very repentance shows that he has displeased himself, seeing he amends what he has done. And since the Omnipotent Father spoke of sinners after the manner of men, saying, It repents me that I have made man, He (so to speak) displeased Himself in the sinners whom He had created. But in Christ alone He pleased Himself, for in Him alone He found no fault that He should blame Himself, as it were, by repentance. Augustinus de Cons. Evang: Quod autem Matthaeus dicit: hic est filius meus, Lucas autem tu es filius meus dilectus, ad eamdem sententiam explicandam valet: vox enim caelestis unum horum dixit; sed Matthaeus ostendere voluit ad id valere quod dictum est: hic est filius meus, ut illis qui potius audiebant, indicaretur quod ipse esset filius Dei: non enim Christo indicabatur, qui sciebat; sed audiebant qui aderant, propter quos etiam ipsa vox facta est. AUG. But the words of Matthew, This is my beloved Son, and those of Luke, You are my beloved, Son, convey the same meaning; for the heavenly voice spoke one of these. But Matthew wished to show that by the words, This is my beloved Son, it was meant rather to declare to the hearers, that He was the Son of God. For that was not revealed to Christ which He knew, but they heard it who were present, and for whom the voice came.
Lectio 8
Origenes in Lucam: Cum autem baptizatum dominum dixisset, generationem domini exponit, non a superioribus ad inferiora deducens, sed a Christo usque ad ipsum pervenit Deum; unde dicit et ipse Iesus erat incipiens quasi annorum triginta. Quando enim baptizatus est, et mysterium secundae generationis assumpsit, tunc dicitur incepisse, ut tu quoque priorem nativitatem destruas, et in secunda regeneratione nascaris. ORIGEN; Having related our Lord’s baptism, he next enters upon the generation of the Lord, not bringing it down from the higher to the lower, but beginning with Christ, he carries it up to God Himself. Hence he says, And Jesus Himself began. For when He was baptized, and had Himself undergone the mystery of the second birth, then He is said to have begun, that you also mightiest destroy this first birth and be born in the second. Gregorius Nazianzenus: Est ergo considerandum qui esset qui baptizatus est, et a quo, et quando. Mundus siquidem, et a Ioanne, et iam inceptis miraculis; ut ex hinc suscipiamus doctrinam nos praemundandi, et humilitatem amplexandi, quin et in perfectione et spiritualis et carnalis aetatis praedicandi: quorum primum dictum est Baptisma suscipientibus, et non praemunientibus se per habitum bonum; nam etsi relaxationem peccatorum faciat donum Baptismi, verendum tamen est ne ad eumdem vomitum revertamur. Secundum dictum est adversus insurgentes contra dispensatores mysterii: siquidem ipsi dignitate praecellunt. Tertium editum est illis qui de iuventa confidunt, et quodlibet tempus arbitrantur ad praelationem vel doctrinam spectare. Purgatur Iesus, et tu purgationem contemnis; a Ioanne, ac tu in tuum monitorem insurgis; tricenarius, tu autem docendo seniores, lanuginem praevenis. Sed adsunt Danielis et similium exempla in ore: nam quilibet noxius ad respondendum paratus est. Non est autem lex Ecclesiae quod raro contingit, eo quod nec unica hirundo ver statuit. GREG. NAZ. We must therefore consider who He was who was baptized, and by whom and when: seeing He was pure, baptized by John, and at a time when His miracles had begun, that we might thence derive the lesson of purifying ourselves beforehand, and of embracing humility, and of not beginning to preach until the maturity of our spiritual and natural life. The first of these was said for their sakes who are receiving baptism; for although the gift of baptism brings remission, yet we must fear lest we return again to our vomit. The second is pointed at those who exalt themselves against the stewards of the mysteries, whom they may excel in rank. The third was uttered for those who trust in their youth, and imagine that any age is fit for promotion and teaching. Jesus is cleansed, and cost you despise purification? By John, and cost you say ought against your teacher. At thirty years old, but cost you in teaching precede your elders? But the example of Daniel and the like are ready in your mouth, for every guilty person is ready with an answer. But that is not the law of the Church which seldom happens, as neither does a single swallow make the spring. Chrysostomus: Vel idcirco usque ad illam aetatem quae cuncta peccata recipit, expectat, totam legem perficiens, ne quis dicat, quod ideo legem solvit, quod eam non poterat consummare. CHRYS. Or, He waited accomplishing the whole law until that age which takes in every sin, that none might say that He abrogated the law because He was not able to fulfill it. Graecus: Ob hoc etiam tricenarius accedit ad Baptisma, ut ostendat quod spiritualis regeneratio viros parit perfectos secundum spiritualem aetatem. GREEK EX. For this reason also He came at thirty years to be baptized, to show that spiritual regeneration makes men perfect as far as regards their spiritual life. Beda: Potest etiam tricenalis baptizati salvatoris aetas, nostri etiam Baptismatis intimare mysterium, propter fidem scilicet Trinitatis, et operationem Decalogi. BEDE; The thrice ten years also which our Savior had passed when He was baptized might intimate also the mystery of our baptism, because of the faith in the Trinity, and the obedience to the Decalogue. Gregorius Nazianzenus: Baptizandus est tamen infantulus, si necessitas urgeat: nam utilius est insensibiliter sanctificari, quam non signatos transmigrare. Sed dices: Christus tricenarius baptizatur, cum Deus esset; tu vero iubes accelerare Baptisma. Sed cum dixisti: Deus, id obiectum solvisti. Ipse non indigebat purgamine, nec aliquod imminebat ei periculum dum differret Baptisma; at tibi in parvum non redundat piaculum, si transmigres in corruptione natus, non autem incorruptionis veste indutus. At forsan times ne baptizatus Baptismatis munditiam custodias et propterea differs Baptismum. Sed melius est nonnunquam parumper inquinari, quam omnino gratia carere. GREG. NAZ. Still must a child be baptized if necessity demands it. For it is better to be insensibly sanctified, than to pass from this life unsealed. But you will say, Christ is baptized at thirty years old, and He was Clod, but you bid us to hasten our baptism. In that you said God, the objection was done away: He needed no cleansing, nor was any danger hanging over Him while He put off His baptism. But with you it extends to no slight calamity, if you pass from this life born in corruption, but not if you have put on the robe of incorruption. And truly it is a blessed thing to keep unsullied the clean robe of baptism, but it is better at times to be slightly stained, than to be altogether devoid of grace. Cyrillus: Licet tamen Christus secundum carnem careat patre, suspicabantur aliqui eum patrem habere; unde sequitur ut putabatur filius Ioseph. CYRIL; Although in truth Christ had no father according to the flesh, yet some fancied he had a father. Hence it follows, As was supposed the son of Joseph. Ambrosius in Lucam: Bene ut putabatur, qui vere non erat; sed ideo putabatur, quia eum Maria, quae Ioseph viro suo erat desponsata genuerat. Cur autem Ioseph magis quam Mariae generatio describitur, cum Maria de spiritu sancto genuerit Christum, et Ioseph a generatione domini videatur alienus, dubitare possemus, nisi consuetudo nos instrueret Scripturarum, quae semper viri originem quaerit: maxime cum in Ioseph origine etiam origo sit Mariae: nam cum vir iustus fuerit Ioseph, utique ex tribu sua et ex patria sua accepit uxorem: itaque et census tempore ascendit Ioseph de domo et de patria David, ut profiteretur cum Maria uxore sua. Quae ex eadem domo et ex eadem patria professionem defert, utique eiusdem tribus et eiusdem patriae se esse designat: unde generationem Ioseph explicans subdit qui fuit Heli. Illud autem advertamus, quod sanctus Matthaeus Iacob, qui fuit pater Ioseph, filium Nathan esse commemorat; Lucas vero Ioseph, cui desponsata fuit Maria, filium Heli esse descripsit. Quomodo unius duo patres, scilicet Heli et Iacob, esse potuerunt? AMBROSE; Rightly as was supposed, since in reality He was not, but was supposed to be so, because Mary who was espoused to Joseph was His mother. But we might doubt why the descent of Joseph is described rather than that of Mary, (seeing that Mary brought forth Christ of the Holy Spirit, while Joseph seemed to be out of the line of our Lord’s descent,) were we not informed of the custom of the Holy Scripture, which always seeks the origin of the husband, and especially in this case, since in Joseph’s descent we also find that of Mary. For Joseph being a just man took a wife really from his own tribe and country, and so at the time of the taxing Joseph went up from the family and country of David to be taxed with Mary his wife. She who gives in the returns from the same family and country, shows herself to be of that family and country. Hence He goes on in the descent of Joseph, and adds, Who was the son of Eli. But let us consider the fact, that St. Matthew makes Jacob, who was the father of Joseph, to be son of Nathan, but Luke says that Joseph (to whom Mary was espoused) was the son of Eli. How then could there be two fathers, (namely, Eli and Jacob,) to one man. Gregorius Nazianzenus: Dicunt autem quidam quod unica est successio a David usque ad Ioseph; licet diversis nominibus ab utroque Evangelista narratur. Sed hoc absurde fatentur: quoniam initium huius generationis duos fratres obtinuit, Nathan scilicet et Salomonem: unde generationes diversimode profluxerunt. GREG. NAZ. But some say that there is one succession from David to Joseph, which each Evangelist relates under different names. But this is absurd, since at the beginning of this genealogy, two brothers come in Nathan and Salomon, from whom the lines are carried in different ways. Eusebius Eccl. Hist: Ipsorum ergo verborum sententiae intellectum attentius explicemus: si enim approbante Matthaeo Ioseph esse filium Iacob, Lucas similiter approbasset Ioseph esse filium Heli, esset aliqua controversia. Ceterum cum approbante Matthaeo, Lucas plurium opinionem declararet, non propriam, dicens ut putabatur, non arbitror aliquod relinqui dubium. Cum enim essent inter Iudaeos diversae opiniones de Christo, et omnes reducerent ipsum ad David propter promissiones ei factas; plurimi autem assererent Christum a David esse futurum per Salomonem et alios reges; quidam hanc opinionem vitabant, eo quod plurima de regibus dicuntur enormia; et quia de Iechonia Ieremias dixit, quod non oriretur semen ex eo collocandum in sede David: quorum opinionem commemorat Lucas, sentiens enarrare Matthaeum qualis esset veritas generationis: et haec est prima ratio. Est et alia profundior. Matthaeus enim cum inciperet scribere ante conceptionem Mariae, et carnalem nativitatem Iesu, opportune velut in historia praemittit carnalem progeniem: unde et generationem a superioribus derivat descendens: cum enim verbum Dei carnem acciperet, descendebat. Sed Lucas ad factam per lavacrum regenerationem prosilit, et ibi aliam generum successionem exponit, et ab imis ad prima sublevans, pariter et peccatorum, quos narravit Matthaeus, memoriam abdicat (eo quod quicumque in Deo renascitur, sit alienus a criminosis parentibus, Dei filius factus), et eorum qui secundum Deum vitam duxerunt honestam, meminit. Sic enim Abrahae dictum est: tu proficisceris ad patres tuos, non quidem carnales, sed in Deo patres, propter similitudinem honestatis. Igitur ei qui in Deo nascitur ascribit parentes, qui sunt secundum Deum per aequiparantiam morum. EUSEBIUS. Let us then more carefully explain the meaning of the words themselves. For if when Matthew affirmed Joseph to be the son of Jacob, Luke had in like manner affirmed that Joseph was the son of Eli, there would be some dispute. But seeing the case is that Matthew gives his opinion, Luke repeats the common opinion of many, not his own, saying, as was supposed, I do not think that there is any room for doubt. For since there were among the Jews different opinions of the genealogy of Christ, and yet all traced Him up to David because to him the promises were made, while many affirmed that Christ would come through Solomon and the other kings, some shunned this opinion because of the many crimes related of their kings, and because Jeremiah said of Jechonias that “a man should not rise of his seed to sit on the throne of David.” This last view Luke takes, though conscious that Matthew gives the real truth of the genealogy. This is the first reason. The next is a deeper one. For Matthew when he began to write of the things before the conception of Mary and the birth of Jesus in the flesh, very fitly as in a history commences with the ancestry in the flesh, and descending from thence deduces His generation from those who went before. For when the Word of God became flesh, He descended. But Luke hastens forward to the regeneration which takes place in baptism, and then gives another succession of families, and rising up from the lowest to the highest, keeps out of sight those sinners of whom Matthew makes mention, (because that he who is born again in God is separated from his guilty parents, being made the son of God,) and relates those who have led a virtuous life in the sight of God. For thus it was said to Abraham, You shall set out to your fathers, not fathers in the flesh, but in God, on account of their likeness in virtue. To him therefore who is born in God he ascribes parents who are according to God on account of this resemblance in character. Augustinus de quaest. Nov. et Vet. Testam: Vel aliter. Matthaeus a David per Salomonem descendit ad Ioseph; Lucas vero ab Heli, qui tempore fuit salvatoris, ascendit per traducem Nathan filii David, et Heli et Ioseph iunxit tribum, ostendens unius generis esse utrumque; ac per hoc non solum Ioseph filium esse salvatorem, sed et Heli. Ipsa enim ratione qua Ioseph filius dicitur esse salvator, ipsa etiam est Heli filius, et caeterorum omnium qui de eadem tribu sunt. Hinc est quod dicit apostolus: quorum patres, et ex quibus Christus secundum carnem. AUG. Or in another way; Matthew descends from David through Salomon to Joseph: but Luke beginning from Eli, who was in the line of our Savior, ascends through the line of; Nathan the son of David, and joins the tribes of Eli and Joseph, showing that they are both of the same family, and thereby that the Savior was not only the Son of Joseph, but also of Eli. For by the same reason by which the Savior is called the son of Joseph, he is also the son of Eli, and of all the rest who are of the same tribe. Hence that which the Apostle says, Of whom are the fathers, and from whom. Christ came according to the flesh. Augustinus de quaest. Evang: Vel tres causae concurrunt, quarum aliquam Evangelista secutus sit: aut enim unus Evangelista patrem eius a quo genitus est, nominavit, alter vero vel avum maternum, vel aliquem de cognatis maioribus posuit: aut unus erat Ioseph naturalis pater et alter eum adoptavit: aut more Iudaeorum, cum sine filiis unus decessisset, eius uxorem propinquus recipiens, filium quem genuit propinquo mortuo deputavit. AUG. Or there occur three reasons, by one of which the Evangelist was led. For either one Evangelist has mentioned the father by whom Joseph was, begotten, but the other his maternal grandfather, or some one of his ancestors. Or one of the fathers mentioned was the natural father of Joseph, the other his father who had adopted him. Or after the manner of the Jews, when a man has died without children, the next of kin taking his wife ascribes to his dead kinsman the son whom he has himself begotten. Ambrosius: Traditur enim, Nathan, qui a Salomone genus duxit, Iacob generasse filium, et uxore superstite decessisse, quam postea Melchi accepit uxorem, ex qua generatus est Heli; rursus Heli, fratre Iacob sine liberis decedente, copulatus est fratris uxori, et generavit alium Ioseph, qui iuxta legem Iacobi filius dicitur: quoniam semen fratris defuncti iuxta legis veteris seriem suscitabat. AMBROSE; For it is related that Matthas, who was descended from Salomon, begat Jacob as his son, and died leaving his wife living, whom Melchi took unto him as wife, and from her Eli was born. Again, Eli, when his brother Jacob died without children, was joined to his brother’s wife, and begot a son Joseph, who according to law is called the son of Jacob, since Eli raised up seed to his deceased brother, according to the: order of the ancient law. Beda: Vel aliter. Iacob fratris Heli sine liberis defuncti uxorem de mandato legis accipiens genuit Ioseph, natura quidem germinis filium suum, secundum vero legis praeceptum efficitur filius Heli. BEDE; Or else, Jacob, taking the wife of his brother Eli who had died without children according to the command of the law, begot Joseph, by natural parentage his own son, but by the ordinance of the law the son of Eli. Augustinus de quaest. Nov. et Vet. Testam: Probabilius enim intelligimus Lucam adoptantis originem tenuisse, qui noluit Ioseph genitum dicere ab illo cuius filium esse narravit. Commodius enim filius dictus est eius a quo fuerat adoptatus, quam diceretur ab illo genitus cuius carne non erat natus. Matthaeus autem dicens: Abraham genuit Isaac, Isaac autem genuit Iacob, atque in hoc verbo, quod est genuit, perseverans donec in ultimo diceret: Iacob autem genuit Ioseph, satis expressit ad eum se patrem perduxisse originem generantium, a quo Ioseph non adoptatus, sed genitus erat. Quamquam si etiam genitum Lucas diceret Ioseph ab Heli, nec sic nos hoc verbum perturbare deberet: neque enim absurde quisque dicitur non carne, sed caritate genuisse quem sibi filium adoptavit. Merito autem Lucas adoptionis originem suscepit: quia per adoptionem efficiuntur filii Dei; per carnalem vero generationem filius Dei potius propter nos filius hominis factus est. AUG. It is most probable that Luke took the origin by adoption, as not being willing to say that Joseph, was begotten by him whose son he related him to be. For more easily is a man said to be his son by whom he was adopted, than to be begotten by him from whose flesh he was not born. But Matthew saying, “Abraham begat Isaac, and Isaac begat Jacob,” and continuing in the word “begat,” until at last he says, but “Jacob begat Joseph,” has sufficiently expressed that he has carried through the succession of the fathers, to that father by whom Joseph was not adopted, but begotten. Although even supposing that Luke should say that Joseph was begotten by Eli, neither ought that word to perplex us. For it is not absurd to say that a man has begotten not in the flesh but in love the Son whom he has adopted. But rightly has Luke taken the origin by adoption, for by adoption are we made the sons of God, by believing on the Son of God, but by His birth in the flesh, the Son of God has rather for our sakes become the Son of man. Chrysostomus: Quia vero haec pars Evangelii consistit in serie nominum, nihil pretiosum exinde acquiri existimant. Ne igitur hoc patiamur, experiamur etiam hunc passum scrutari. Est enim ex nudis nominibus copiosum haurire thesaurum, quia plurimum rerum indicativa sunt nomina: nam et divinam clementiam, et oblatas a mulieribus gratiarum actiones sapiunt: cum enim filios impetrabant, nomen imponebant a dono. CHRYS But because this part of the Gospel consists of a series of names, men think there is nothing valuable to be derived therefrom. Lest then we should feel this, let us try to examine every step. For from the mere name we may extract an abundant treasure, for names are indicative of many things. For they savor of the Divine mercy and the offerings of thanks by women, who when they obtained sons gave a name significant of the gift. Glossa: Interpretatur igitur Heli, Deus meus, vel scandens; qui fuit Mathat, idest donans peccata; qui fuit levi, idest additus. GLOSS. By interpretation then Eli means, “My God,” or “climbing”; Who was the son of Matthat, i.e. “forgiving sins.” Who was as the son of Levi, i.e. “being added.” Ambrosius: Pulchre Lucas, quoniam filios Iacob non poterat plures comprehendere, ne extra generationes evagari superflua serie videretur, licet in aliis longe posterioribus patriarcharum tamen antiqua nomina non praetermittenda arbitratus est: Ioseph, Iudae, Simeonis et levi. Quatuor enim genera in his cognoscimus fuisse virtutum: in Iuda passionis dominicae per figuram mysterium prophetatum; in Ioseph praecessisse castitatis exemplum, in Simeone vindictam pudoris; in levi officium sacerdotis; unde sequitur qui fuit Melchi, idest rex meus; qui fuit Ianne, idest dextera; qui fuit Ioseph, idest accrescens (fuit autem alius iste Ioseph); qui fuit Mathathiae, idest donum Dei, vel aliquando; qui fuit Amos, idest onerans, vel oneravit; qui fuit Nahum, idest consolatio, vel consolans; qui fuit Hesli, idest, adiuva me; qui fuit Nagge, idest meridies, vel meridianum; qui fuit Mahath, idest desiderium; qui fuit Mathathiae, ut supra; qui fuit Semei, idest obediens; qui fuit Ioseph, idest augmentum; qui fuit Iuda, idest confitens; qui fuit Ioanna, idest dominus, vel gratia eius, vel dominus misericors; qui fuit Resa, idest misericors; qui fuit Zorobabel, idest princeps, vel magister Babylonis; qui fuit Salathiel, idest petitio mea Deus; qui fuit Neri, idest lucerna mea; qui fuit Melchi, idest regnum meum; qui fuit addi, idest robustus, vel violentus; qui fuit Cosan, idest dominans; qui fuit Helmadam, quod est Dei mensura; qui fuit Her, quod est vigilans, vel vigilia, vel pelliceus; qui fuit Iesu, quod est salvator; qui fuit Eliezer, idest Deus meus adiutor; qui fuit Iorim, idest dominus exultans, vel exaltans; qui fuit Mathat, ut supra; qui fuit levi, ut supra; qui fuit Simeon, id est audivi tristitiam, vel signum; qui fuit Iuda, ut supra; qui fuit Ioseph, ut supra; qui fuit Iona, idest columba, vel dolens; qui fuit Eliakim, quod est Dei resurrectio; qui fuit Melcha, idest rex eius; qui fuit Menna, quod est viscera mea; qui fuit Mathathiae, idest donum; qui fuit Nathan, idest dedit, vel dantis. AMBROSE; Luke rightly thought, seeing that he could not embrace more of the sons of Jacob, lest he should seem to be wandering from the line of descent in a superfluous course, that the ancient names of the Patriarchs though occurring in others far later, Joseph Judah, Simeon, and Levi, should not be omitted. For we recognize in these four kinds of virtue; in Judah, the mystery of our Lord’s Passion prophesied by figure; in Joseph, an example of chastity going before; in Simeon the punishment of injured modesty; in Levi, the priestly office. Hence it follows, Who was the son of Melchi, i.e. “my King.” Who was the son of Janna, i.e. “a right hand”. Who was the son of Joseph, i.e. “growing up,” but this was a different Joseph. Who was the son of Mattathias, i.e. “the gift of God,” or “sometimes.” Who was the son of Amos, i.e. “loading, or he loaded.” Who was the son of Naum i.e. “help me.” Who was the son of Matthat i.e. “desire.” Who was the son of Mattathias, as above. Who was the son of Simei, i.e. “obedient.” Who was the son of Joseph, i.e. “increase.” Who was the son of Judah, i.e. “confessing.” Joanna, “the Lord, his grace,” or “the gracious Lord.” Resa, “merciful.” Zorobabel, “chief or master of Babylon.” Salathiel, “God my petition.” Neri, “my lanthern.” Melchi, “my kingdom.” Addi, “strong or violent.” Cosam, “divining.” Her, “watching, or watch, or of skins.” Who was the son of Jesus i.e. “Savior.” Eliezer, i. e. “God my helper.” Joarim, i.e. “God exalting, or, is exalting.” Matthat, as above. Levi, as above. Simeon, i.e. “He has heard the sadness, or the sign.” Juda, as above. Joseph, as above. Jonah, a dove, or wailing. Eliachim, i.e. “the resurrection of God.” Melchi, i.e. “his king.” Menan, i.e. “my bowels.” Mattathias, i.e. “gift.” Nathan, i.e. “He gave, or, of giving.” Ambrosius: Per Nathan autem expressam advertimus prophetiae dignitatem; ut quia unus omnis Christus Iesus, in singulis quoque maioribus genera virtutum diversa praecederent. Sequitur qui fuit David. AMBROSE; But by Nathan we perceive expressed the dignify of Prophecy, that as Christ Jesus alone fulfilled all things, in each of His ancestors different kinds of virtue might precede Him. It follows, Who was the son of David. Origenes in Lucam: Dominus descendens in mundum, assumpsit peccatorum hominum personam, et nasci voluit de stirpe Salomonis, ut refert Matthaeus, cuius peccata scripta sunt, et ceterorum, ex quibus multi fecerunt malum in conspectu Dei. Quando vere ascendit, et secundo per Baptismum ortus esse describitur, ut refert Lucas, non per Salomonem, sed per Nathan nascitur, qui arguit patrem super Uriae morte, ortuque Salomonis. ORIGEN; The Lord descending into the world took upon Him the person of all sinners, and was willing to be born of the stock of Solomon, (as Matthew relates,) whose sins have been written down, and of the rest, many of whom did evil in the sight of God. But when He ascended, and is described as being born a second time in baptism, (as Luke relates,) He is not born through Salomon, but Nathan, who reproves the father for the death of Uriah, and the birth of Solomon. Augustinus in Lib. Retract: Dicendum autem, quod huiusmodi nominis propheta arguit David, ne putetur idem fuisse homo, cum alter fuerit. AUG. But it must be confessed that a prophet of this same name reproves David, that he might be thought to be the same man, whereas he was different. Gregorius Nazianzenus: Sed a David ultra, secundum utrumque Evangelistam, est generis processus indivisibilis; unde sequitur qui fuit Iesse. GREG. NAZ. From David upwards according to each Evangelist there is an unbroken line of descent; as it follows, Who was the son of Jesse. Glossa: Interpretatur David manu fortis, Iesse incensum. Sequitur qui fuit Obed, quod est servitus; qui fuit Booz, quod est fortis; qui fuit Salomon, quod est sensibilis, vel pacificus; qui fuit Naasson, quod est augurium, vel serpentinus; qui fuit Aminadab, idest populus voluntarius; qui fuit aram, quod est erectus, vel excelsus; qui fuit Esron idest sagitta; qui fuit Phares, quod est divisio; qui fuit Iudae, idest confitens; qui fuit Iacob, quod est supplantator; qui fuit Isaac, quod est risus, vel gaudium; qui fuit Abraham, quod est pater multarum gentium, vel videns populum. GLOSS. David is interpreted, “with a mighty arm, strong in fight.” Obith, i.e. “slavery.” Booz, i.e. “strong.” Salmon, i.e. “capable of feeling, or peacemaking.” Naasson, i.e. “augury, or belonging to serpents.” Aminadal, “the people being willing.” Aram, i.e. “upright, or lofty.” Esro1n, i.e. “an arrow.” Phares, i.e. “division.” Judah, i.e. “confessing.” Who was the son of Jacob, i.e. “supplanted.” Isaac, i.e. “laughing or joy.” Abraham, i.e. “the father of many nations, or the people.” Chrysostomus: Matthaeus quidem tamquam qui Iudaeis scribebat, nihil statuit ulterius scribere nisi quod ab Abraham et David Christus processerat: hoc enim maxime placabat Iudaeos. Lucas vero, sicut qui omnibus communiter loquebatur, ulterius protendit sermonem, attingens usque ad Adam; unde sequitur qui fuit Thare. CHRYS. Matthew, who wrote as for the Jews, had no further object than to show that Christ proceeded from Abraham and David, for this was most grateful to the Jews. Luke however, as speaking to all men in common, carried his account beyond as far even as Adam. Hence it follows, Who was the son of Thara. Glossa: Quod interpretatur exploratio, sive nequitia; qui fuit Nachor, quod est requievit lux; qui fuit Sarug, quod est corrigia, vel comprehendens lorum, vel perfectio; qui fuit Ragau, quod est aegrotus, vel pascens; qui fuit Phaleg, quod est dividens, vel divisum; qui fuit Heber, quod est transitus; qui fuit sale, quod est tollens; qui fuit Cainan, quod est lamentatio, vel possessio eorum. GLOSS. Which is interpreted, “finding out,” or “wickedness.” Nachor, i.e. “the light rested.” Sarug, i.e. “correction,” or “holding the reins,” or “perfection.” Ragan, i.e. “sick,” or “feeding.” Phares, i.e. “dividing,” or “divided.” Heber, i.e. “passing over.” Sala, i.e. “taking away.” Canuan, i.e. “lamentation,” or “their possession.” Beda: Nomen et generatio Cainan, iuxta Hebraicam veritatem neque in Genesi, neque in verbis dierum invenitur, sed Arphaxad Selaa vel sale filium nullo interposito genuisse perhibetur. Scito ergo Lucam hanc generationem de Septuaginta interpretum editione sumpsisse, ubi scriptum est quod Arphaxad centum triginta quinque annorum genuerit Cainan, et ipse Cainan cum triginta quinque fuerit annorum, genuerit sale. Sequitur qui fuit Arphaxad. BEDE; The name and generation of Cainan, according to the Hebrew reading, is found neither in Genesis, nor in the Chronicles, but Arphaxad is states to have begot Sala his son, without any one intervening. Know then that Luke borrowed this generation from the Septuagint, where it is written, that Arphaxad at a hundred and thirty-five years old begot Cainan, but he at a hundred and thirty years begot Sala. It follows, Who was the son of Arphaxad. Glossa: Quod est sanans depopulationem; qui fuit Sem quod est nomen, vel nominatus; qui fuit Noe, quod est requies. GLOSS. i.e. “healing the laying waste.” Sem, i.e. “a name,” or being “named.” Who was the son of Noah, i.e. “rest.” Ambrosius: Noe quidem iusti inter dominicas generationes commemoratio non debuit praetermitti: ut quia aedificator Ecclesiae nascebatur, eum sui generis auctorem praemisisse videatur qui eam in typo ante fundaverat. Qui fuit Lamech. AMBROSE; The mention of just Noah ought not to be omitted among our Lord’s generations, that as our Lord was born the builder of His Church, He might seem to have sent Noah beforehand, the author of His race, who had before founded the Church under the type of an ark. Who was the son of Lambech. Glossa: Quod est humiliatum vel percutiendum, percussum vel humilem; qui fuit Mathusalem, quod est mortis emissio, vel mortuus est, et interrogavit. GLOSS. i.e. “humility, or striking, or struck, or humble.” Who was the son of Mathusalem, i.e. “the sending forth of death,” or “he died,” also “he asked.” Ambrosius: Huius ultra diluvium numerantur anni; ut quoniam solus est Christus unus, cuius vita nullam sentit aetatem, in maioribus quoque suis non sensisse diluvia videretur. Qui fuit Enoch: et hic pietatis dominicae et divinitatis manifestum indicium est, eo quod nec mortem senserit dominus, et ad caelum remeaverit, cuius generis auctor raptus ad caelum est. Unde manifestum est Christum potuisse non mori, sed voluisse, ut nobis mors illa prodesset: et ille quidem raptus ne malitia mutaret cor eius; dominus autem, quem malitia saeculi mutare non poterat, eo unde venerat, naturae suae maiestate remeavit. AMBROSE; His years are numbered beyond the deluge that since Christ is the only one whose life experiences no age, in His ancestors also He might seem to have felt not the deluge. Who was the son of Enoch. And here is a manifest declaration of our Lord’s piety and divinity, since our Lord neither experienced death, and returned to heaven, the founder of whose race was taken up into heaven. Whence it is plain that Christ could not die, but was willing that His death should profit us. And Enoch indeed was taken, that his heart might not change by wickedness, but the Lord, whom the wickedness of the world could not change, returned to that place whence He had come by the greatness of His own nature. Beda: Pulchre autem a baptizato Dei filio usque ad Deum patrem ascendens, septuagesimo gradu Enoch ponit, qui dilata morte translatus est in Paradisum; ut significet eos qui in gratiam adoptionis filiorum ex aqua et spiritu sancto regenerantur, interim post corporis absolutionem, aeternam suscipiendos in requiem: septuagenarius enim, propter septimam sabbati, illorum requiem significat qui iuvante Dei gratia Decalogum legis impleverunt. BEDE; But rightly rising up from the baptized Son of God to God the Father, he places Enoch in the seventy seventh step, who, having put off death, was translated unto Paradise, that he might signify that those, who by the grace of adoption of sons are born again of water and the Holy Spirit, are in the mean time (after the dissolution of the body) to be received into eternal rest, for the number seventy, because of the seventh of the sabbath, signifies the rest of those who, the grace of God assisting them, have fulfilled the decalogue of the law. Glossa: Interpretatur autem Enoch dedicatio; qui fuit Iared, quod est defendens, sive continens; qui fuit Malaleel, quod est laudatus Dei, vel laudans Deum; qui fuit Cainan, ut supra; qui fuit Enos, idest homo desperans, vel violentus; qui fuit Seth, quod est positio sive posuit. GLOSS; Enoch is interpreted “dedication.” Jared, i.e. descending or “holding together.” Malaleleel, i.e. “the praised of God,” or “praising God.” Cainan, as above. Enos, i.e. “man,” or “despairing,” or “violent.” Seth, i.e. “placing,” “settling,” “he has placed.” Ambrosius: Seth posterior filius Adae non siletur; ut cum duae sint populi generationes, significaretur in typo, in posteriore potius quam in priore generatione Christum numerandum. Sequitur qui fuit Adam. Seth, the last son of Adam, is not omitted, that as there were two generations of people, it might be signified under a figure that Christ was to be reckoned rather in the last than the first. Glossa: Quod est homo, vel terrenus, vel indigens. Qui fuit Dei. It follows, Who was the son of Adam. GLOSS. Which is “man,” or “of the earth,” or “needy.” Who was the son of God. Ambrosius: Quid pulchrius potuit convenire quam ut sancta generatio a Dei filio inciperet, et usque ad Dei filium duceretur; creatusque praecederet in figura, ut natus in veritate sequeretur; ad imaginem factus praeiret, propter quem Dei imago descenderet? Putavit etiam Lucas ad Deum Christi originem referendam, quod verus Christi generator Deus sit, vel secundum generationem veram pater, vel secundum lavacrum et regenerationem mystici auctor numeris. Et ideo non a principio generationem eius coepit describere, sed posteaquam Baptisma eius explicuit; ut secundum naturam et secundum gratiam Dei filium demonstraret. Quod autem evidentius divinae generationis indicium, quam quod de generatione dicturus patrem praemisit loquentem tu es filius meus dilectus? AMBROSE; What could better agree than that the holy generation should commence from the Son of God, and be carried up even to the Son of God; and that he who was created should precede in a figure, in order that he who was born might follow in substance, so that he who was made after the image of God might go before, for whose sake the image of God was to descend. For Luke thought that the origin of Christ should be referred to God, because God is the true progenitor of Christ, or the Father according to the true birth, or the Author of the mystical gift according to baptism and regeneration, and therefore he did not from the first begin to describe His generation, but not till after he had unfolded His baptism, that both by nature and by grace he might declare Him to be the Son of God. But what more evident sign of His divine generation than that when about to speak of it St. Luke introduces first the Father, saying, You are my beloved Son? Augustinus. De Cons. Evang: Satis etiam per hoc demonstravit, non se ideo dixisse Ioseph filium Heli, quod de illo genitus: sed quod ab illo potius fuerit adoptatus; cum etiam ipsum Adam filium dixit, cum sit factus a Deo; sed per gratiam, quam postea peccando amisit, tamquam filius in Paradiso constitutus sit. AUG. He sufficiently declared by this that he called not Joseph the son of Eli because he was begotten by him, but rather because he was adopted by him, for he has called also Adam himself son, since though made by God, yet by grace (which he forfeited by sin) he was placed as a son in paradise. Theophylactus: Ideo etiam generationem finit in Deum, ut addiscamus quod qui in medio sunt patres, Christus ad Deum eriget, et filios Dei faciet; et ut etiam crederetur Christi generatio sine semine fuisse; quasi dicat: si non credis quod secundus Adam factus sit sine semine, devenias ad primum Adam: invenies enim absque semine factum a Deo. THEOPHYL. For this reason he closes the generations in God, that we may learn that those fathers who intervene, Christ will raise up to God, and make them sons of God, and that it might be believed also that the birth of Christ was without seed; as if he said, If you believes” not that the second Adam was made without seed, you must come to the first Adam, and you will find that he was made by God without seed. Augustinus de Cons. Evang: Et Matthaeus quidem significare voluit dominum descendentem ad nostram mortalitatem; ideo generationes ab Abraham usque ad Christi nativitatem descendendo commemoravit ab initio Evangelii sui. Lucas autem non ab initio, sed a Baptismo Christi generationes narrat, nec descendendo, sed ascendendo, tamquam sacerdotem in expiandis peccatis magis assignans; cui Ioannes testimonium perhibuit dicens: ecce qui tollit peccata mundi. Ascendendo autem pervenit ad Deum, cui mundati et expiati reconciliamur. AUG. Matthew indeed wished to set forth God descending to our mortality; accordingly at the beginning of the Gospel he recounted the generations from Abraham to the birth of Christ in a descending scale. But Luke, not at the beginning, but after the baptism of Christ, relates the generation not descending but ascending, as if marking out rather the high priest in the expiation of sins, of whom John bore testimony, saying, Behold, who takes away the sins of the world. But by ascending he comes to God, to whom we are reconciled, being cleansed and expiated. Ambrosius: Nec sic Evangelistae discrepare videantur, qui veterem ordinem sunt secuti. Nec mireris, si ab Abraham plures secundum Lucam successiones usque ad Christum sunt, pauciores secundum Matthaeum, cum per alias personas generationem fatearis esse decursam. Potest enim fieri ut alii longaevam transegerint vitam, alterius vero generationis viri immatura aetate decesserint: cum videamus quam plures senes cum suis nepotibus vivere, alios vero viros statim filiis obire susceptis. AMBROSE; Nor do the Evangelists seem so to differ who have followed the old order, nor can you wonder if from Abraham down to Christ there are more successions according to Luke, fewer according to Matthew, since you must admit the line to have been traced through different persons. But it might be that some men have passed a very long life, but the men of the next generation have died at an early age, since we see how many old men live to see their grandchildren, while others depart as soon as they have sons born to them. Augustinus de Cons. Evang: Convenientissime autem Lucas baptizato domino generationes per septuaginta septem personas sursum versus numerat; nam et ascensus ad Deum, cui per peccatorum abolitionem reconciliamur, expressus est; et per Baptismum fit homini omnium remissio peccatorum, quae illo numero significantur: nam undecies septem, septuaginta et septem sunt: in denario autem perfectio beatitudinis est; unde manifestum est quod transgressio denarii designat peccatum per superbiam plus aliquid habere cupientis. Hoc autem septies propterea ducitur, ut motu hominis facta significetur illa transgressio: ternario enim numero incorporea pars hominis significatur; quaternario vero corpus; motus autem in numeris non exprimitur, cum dicimus: unum, duo, tria; sed cum dicimus: semel, bis, ter. Unde per septies undecim significatur motu hominis facta transgressio. AUG. But most fitly with regard to our baptized Lord does Luke reckon the generations through seventy-seven persons. For both the ascent to God is expressed, to whom we are reconciled by the abolition of sins, and by baptism is brought to man the remission of all his sins, which are signified by that number. For eleven times seven are seventy-seven. But by the tenth number is meant perfect happiness. Hence it is plain that the going beyond the tenth marks the sin of one through pride coveting to have more. But this is said to be seven times to signify that the transgression was caused by the moving of man. For by the third number the immortal part of man is represented, but by the fourth the body. But motion is not expressed in numbers, as when we say, one, two, three; but when we say, once, twice, thrice. And so by seven times eleven, is signified a transgression wrought by man’s action.
Caput 4 CHAPTER IV Lectio 1
Theophylactus: Post Baptismum Christus tentatur, innuens nobis quod postquam erimus baptizati, tentationes imminent nobis; unde dicitur Iesus autem plenus spiritu sancto regressus est a Iordane. THEOPHYL. Christ is tempted after His baptism, showing us that after we are baptized, temptations await us. Hence it is said, But Jesus being full of the Holy Spirit it, &c. Cyrillus: Dudum dixit Deus: non permanebit spiritus meus in hominibus istis, eo quod sunt caro; ubi vero regeneratione per aquam et spiritum ditati sumus, facti sumus divinae naturae participes per spiritus sancti participationem. Primogenitus autem in multis fratribus, primus recepit spiritum, qui et spiritus dator est, ut etiam ad nos per ipsum perveniat gratia spiritus sancti. CYRIL. God said in times past, My Spirit shall not always abide in men, for that they are flesh. But now that we have been enriched with the gift of regeneration by water and the Spirit, we are become partakers of the Divine nature by participation of the Holy Spirit. But the first-born among many brethren first received the Spirit, who Himself also is the giver of the Spirit, that we through Him might also receive the grace of the Holy Spirit. Origenes in Lucam: Quando igitur legis Iesum plenum spiritu sancto, et in actibus scribitur de apostolis, quod repleti fuerint spiritu sancto, vide ne aequales putes esse apostolos salvatori: quomodo enim si volueris dicere, haec vasa plena sunt vino vel oleo, non statim dices, quod aequali mensura sunt plena; sic et Iesus et Paulus pleni erant spiritu sancto; sed vas Pauli multo minus erat quam Iesu, et tamen erat secundum mensuram suam utrumque repletum. Accepto itaque Baptismo, salvator plenus spiritu sancto, qui super eum in specie columbae de caelis venerat, ducebatur a spiritu: quia quotquot spiritu Dei ducuntur, hi filii Dei sunt; iste autem supra omnes proprie filius Dei est. ORIGEN; When therefore you read that Jesus was full of the Holy Spirit, and it is written in the Acts concerning the Apostles, that they were filled with the Holy Spirit, you must not suppose that the Apostles were equal to the Savior. For as if you should say, These vessels are full of wine or oil, you would not thereby affirm them to be equally full, so Jesus and Paul were full of the Holy Spirit, but Paul’s vessel was far less than that of Jesus, and yet each was filled according to its own measure. Having then received baptism, the Savior, being full of the Holy Spirit, which came upon Him from heaven in the form of a dove, was led by the Spirit, because, as many as are led by the Spirit, they are the sons of God, but He was above all, especially the Son of God. Beda: Ne cui autem veniret in dubium a quo spiritu ductum sive expulsum, alii Evangelistae dicerent in desertum, consulte Lucas demum intulit et agebatur in desertum a spiritu quadraginta diebus: ne quid contra eum valuisse spiritus putaretur immundus, qui plenus spiritu sancto quaecumque volebat, agebat. BEDE; That there might be no doubt by what Spirit He was led, while the other Evangelists say, into the wilderness, Luke has purposely added, And he was led by the Spirit into the wilderness for forty days. That no unclean spirit should be thought to have prevailed against Him, who being full of the Holy Spirit did whatever He wished. Graecus: Si vero nos arbitrio proprio nostram vitam disponimus, quomodo ipse trahebatur invitus? Quod ergo dicitur agebatur spiritu, huiusmodi habet intellectum: sponte spiritualem duxit conversationem, ut locum exhiberet tentanti. GREEK EX. But if we order our lives according to our own will, how was He led about unwillingly? Those words then, He was led by the Spirit, have some meaning of this kind: He led of His own accord that kind of life, that He might present an opportunity to the tempter. Basilius: Non enim verbo provocans inimicum, sed opere incitans quaerit desertum: delectatur enim Diabolus in deserto, non patitur esse in urbibus, contristat ipsum concordia civium. BASIL; For not by word provoking the enemy, but by His actions rousing him, He seeks the wilderness. For the devil delights in the wilderness, he is not wont to go into the cities, the harmony of the citizens troubles him. Ambrosius: Agebatur igitur consilio in desertum, ut Diabolum provocaret: nam nisi ille certasset, non mihi iste vicisset: mysterio, ut illum Adam de exilio liberaret qui de Paradiso in desertum eiectus est; exemplo, ut ostenderet nobis Diabolum ad meliora tendentibus invidere, et tunc magis esse cavendum ne mysterii gratiam deserat mentis infirmitas; unde sequitur et tentabatur a Diabolo. AMBROSE; He was led therefore into the wilderness, to the intent that He might provoke the devil, for if the one had not contended, the other it seems had not conquered. In a mystery, it was to deliver that Adam from exile who was cast out of Paradise into the wilderness. By way of example, it was to show us that the devil envies us, whenever we strive after better things; and that then we must use caution, lest the weakness of our minds should lose us the grace of the mystery. Hence it follows: And he was tempted of the devil. Cyrillus: Ecce factus est in athletis iubens agones Deus in his, qui coronat sanctorum vertices. CYRIL; Behold, He is among the wrestlers, who as God awards the prizes. He is among the crowned, who crowns the heads of the saints. Gregorius Moral: Hostis tamen noster mentem mediatoris Dei et hominum tentatione quassare non valuit: sic enim dignatus est tentationes exterius suscipere, ut tamen eius mens interius divinitati inhaerens inconcussa permaneret. GREG. Our enemy was however unable to shake the purpose of the Mediator between God and men. For He condescended to be tempted outwardly, yet so that His soul inwardly, resting in its divinity, remained unshaken. Origenes in Lucam: Tentatur autem Iesus a Diabolo quadraginta diebus; et quae fuerint tentamenta nescimus; quae ideo forsitan praetermissa sunt, quia maiora erant quam ut litteris traderentur. ORIGEN; But Jesus is tempted by the devil forty days, and what the temptations were we know not. They were perhaps omitted, as being greater than could be committed to writing. Basilius: Vel dominus per quadragenam intentatus mansit; noverat enim Diabolus quod ieiunabat et non famescebat; et ideo non audebat accedere; unde sequitur et nihil manducavit in diebus illis: ieiunavit siquidem, ostendens quod illi qui se vult ad pugnas tentationum accingere, sobrietas est necessaria. BASIL; Or, the Lord remained for forty days untempted, for the devil knew that He fasted, yet hungered not, and dared not therefore approach Him. Hence it follows: And he eat nothing in those days. He fasted indeed, to show that He who would gird Himself for struggles against temptation must be temperate and sober. Ambrosius in Lucam: Tria igitur sunt quae ad usum proficiunt salutis humanae: sacramentum, desertum et ieiunium. Nemo nisi qui legitime certaverit, coronatur; nemo autem ad certamen virtutis admittitur, nisi prius ab omnibus ablutus maculis delictorum, gratiae caelestis munere consecretur. AMBROSE; There are three things which united together conduce to the salvation of man; The Sacrament, The Wilderness, Fasting. No one who has not rightly contended receives a crown, but no one is admitted to the contest of virtue, except first being washed from the stains of all his sins, he is consecrated with the gift of heavenly grace. Gregorius Nazianzenus: Quadraginta siquidem diebus ieiunavit nihil manducans: erat enim Deus: nos autem ieiunium possibilitati proportionamus, licet zelus aliquibus progredi suadeat ultra posse. GREG. NAZ. He fasted in truth forty days, eating nothing. (For He was God.) But we regulate our fasting according to our strength, although the zeal of some persuades them to fast beyond what they are able. Basilius: Sed tamen non sic utendum est carne ut per egestatem alimenti naturalis vigor eius solvatur; neque ut ad ultimum torporem intellectus urgeatur per dissolutionis excessum. Unde dominus noster semel hoc peregit, sed per totum consequens tempus ordine debito gubernavit corpus; et similiter Moyses et Elias. BASIL; But we must not however so use the flesh, that through want of food our strength should waste away, nor that by excess of mortification our understandings wax dull and heavy. Our Lord therefore once performed this work, but during this whole succeeding time He governed His body with due order, and so in like manner did Moses and Elias. Chrysostomus: Valde autem prudenter factum est quod in ieiunando eorum non excessit numerum; ne scilicet putaretur apparenter venisse, non autem recepisse veram carnem, aut praeter humanam esse naturam. CHRYS. But very wisely, He exceeded not their number of days, lest indeed He should be thought to have come in appearance only, and not to have really received the flesh, or lest the flesh should seem to be something beyond human nature. Ambrosius: Quadraginta autem dierum mysticum numerum recognoscis: tot enim diebus aquas abyssi effusas esse meministi, et tot ieiunio dierum sanctificato refusam caeli serenioris ostendit clementiam, tot ieiunio dierum Moyses perceptionem legis emeruit, tot annos in eremo constituti patres panem Angelorum consecuti sunt. AMBROSE; But mark the mystical number of days. For you remember that for forty days the waters of the deep were poured forth, and by sanctifying a fast of that number of days, He brings before us the returning mercies of a calmer sky. By a fast of so many days also, Moses earned for himself the understanding of the law. Our fathers being for so many days settled in the wilderness, obtained the food of Angels. Augustinus de Cons. Evang: Numerus autem iste laboriosi huius temporis sacramentum est, quo sub disciplina regis Christi adversus Diabolum dimicamus. Hic enim numerus temporalem vitam significat: tempora enim annorum quadripartitis vicibus currunt: quadraginta autem quater habent decem: porro ipsa decem ab uno usque ad quatuor progrediente numero consummantur; quod declarat quod quadraginta dierum ieiunium, hoc est humiliationem animae, consecravit et lex et prophetae per Moysen, et Eliam, et Evangelium per ipsius domini ieiunium. AUG. Now that number is a sacrament of our time and labor, in which under Christ’s discipline we contend against the devil, for it signifies our temporal life. For the periods of years run in courses of four, but forty contains four tens. Again, those ten are completed by the number one successively advancing on to four more. This plainly shows that the fast of forty days, i.e. the humiliation of the soul, the Law and the Prophets have consecrated by Moses and Elias, the Gospel by the fast of our Lord Himself. Basilius: Verum quia non esurire supra hominem est, assumpsit dominus passionem famis, indicans eam non esse peccatum, et concessit cum voluit naturae humanae quae sua sunt pati et agere; unde sequitur et consummatis illis esuriit, non coactus ad necessitatem quae praeest naturae, sed quasi provocans Diabolum ad duellum: sentiens enim Diabolus, quia ubi fames, ibi imbecillitas, aggreditur ad tentandum; et quasi tentationum excogitator, famem Christo patienti suadebat lapidibus appetitum sedare; unde sequitur dixit autem illi Diabolus: si filius Dei es, dic lapidi huic ut panis fiat. BASIL; But because not to suffer hunger is above the nature of man, our Lord took upon Himself the feeling of hunger, and submitted Himself as it pleased Him to human nature, both to do and to suffer those things which were His own. Hence it follows: And those days being ended, he was as a hungered. Not forced to that necessity which overpowers nature, but as if provoking the devil to the conflict. For the devil, knowing that wherever hunger is there is weakness, sets about to tempt Him, and as the deviser or inventor of temptations, Christ permitting him tries to persuade Him to satisfy His appetite with the stones. As it follows; But the devil said to him, If you are the Son of God, command these stones that they be made bread. Ambrosius: Tria praecipue docemur tela esse Diaboli, quibus ad convulnerandam mentem hominis consuevit armari: gulae unum, aliud iactantiae, tertium ambitionis. Inde ergo coepit unde iam vicit, scilicet Adam. Discamus igitur cavere gulam, cavere luxuriam, quia telum est Diaboli. Sed quid sibi vult talis sermo: si filius Dei es, nisi quia cognoverat Dei filius esse venturum, sed venisse per hanc infirmitatem corporis non putabat? Aliud est explorantis, aliud tentantis: ideo profitetur se credere, et homini conatur illudere. AMBROSE; There are three especial weapons which we are taught the devil is wont to arm himself with, that he may wound the soul of man. One is of the appetite, another of boasting, the third ambition. He began with that wherewith he had already conquered, namely, Adam. Let us then beware of the appetite, let us beware of luxury, for it is a weapon of the devil. But what mean his words, If you are the Son of God, unless he had known that the Son would come, but supposed Him not to have come from the weakness of His body. He first endeavors to find Him out, then to tempt Him. He professes to trust Him as God, then tries to deceive Him as man. Origenes in Lucam: Rogato autem patre a filio panem, nec dante lapidem pro pane, iste quasi adversarius et fallax, pro pane dabat lapidem. ORIGEN; When a father is asked by his son for bread, he does not give him a stone for bread, but the devil like a crafty and deceitful foe gives stones for bread. Basilius: Suadebat quidem lapidibus appetitum sedare; hoc est, permutare desiderium ab alimento naturali ad existentia praeter naturam. BASIL; He tried to persuades Christ to satisfy His appetite with stones, i.e. to shift his desire from the natural food to that which was beyond nature or unnatural. Origenes: Puto etiam quod usque hodie lapidem Diabolus ostendit, ut hortetur singulos ad loquendum: dic ut lapis iste panis fiat. Si videris haereticos dogmatum suorum mendacium pro pane comedere, scito lapidem eorum esse sermonem, quem monstrat eis Diabolus. ORIGEN; I suppose also that even now at this very time the devil shows a stone to men that he may tempt them to speak, saying to them, Command this stone to be made bread. If you see the heretics devouring their lying doctrines as if they were bread, know that their teaching is a stone which the devil shows them. Basilius: Dissipator autem tentationum Christus non repellit a natura famem; unde sequitur et respondit ad illum Iesus: scriptum est, quia non in solo pane vivit homo, sed in omni verbo Dei. BASIL; But Christ while He vanquishes temptation, banishes not hunger from our nature, as though that were the cause of evils, (which is rather the preservative of life, but confining nature within its proper bounds, shows of what kind its nourishment is, as follows; And Jesus answered him, saying, It is written, Man shall not live by bread alone. Theophylactus: Quasi dicat: non solis panibus humana natura sustentatur; immo sufficit verbum Dei ad nutriendum universam naturam humanam. Taliter pastus est Israeliticus populus, colligens annis quadraginta manna, et gaudens volatilium praeda. Divino consilio Elias convivas habuit corvos; Eliseus herbis agrestibus socios nutrivit. THEOPHYL. As if He said, Not by bread alone is human nature sustained, but the word of God is sufficient to support the whole nature of man. Such was the food of the Israelites when they gathered manna during the space of forty, years, and when they delighted in the taking of quails. By the Divine counsel Elias had the crows to entertain him; Elisha feel his companions on the herbs of the field. Cyrillus: Vel aliter. Terrenis cibis terrenum nostrum alitur corpus; anima vero rationalis divino verbo vigoratur ad bonam habitudinem spiritus: non enim naturam incorpoream corpus alit. CYRIL; Or, our earthly body is nourished by earthly food, but the reasonable soul is strengthened by the Divine Word, to the right ordering of the spirit. Gregorius Nyssenus: Unde non alitur virtus pane, nec per carnes bene se habet anima et pinguescit: aliis epulis vita sublimis educatur et crescit: nutrimentum boni castitas, panis sapientia, pulmentum iustitia, potus impassibilis status, delectatio bene sapere.
GREG. NAZ. For the body nourishes not our immaterial nature. GREG NYSS. Virtue then is not sustained by bread, nor by flesh does the soul keep itself in health and vigor, but by other banquets than these is the heavenly life fostered, and increased. The nourishment of tile good man is chastity, his bread, wisdom, his herbs, justice, his drink, freedom from passion, his delight, to be rightly wise.
Ambrosius: Vides igitur quo genere utatur armorum, quo hominem a spiritualis nequitiae incursione defendat adversum incitamenta gulae: non enim quasi Deus utitur potestate: quid enim mihi proderat? Sed quasi homo commune sibi accepit auxilium, ut divino pabulo lectionis intentus famem corporis negligat, alimentum verbi acquirat: non enim potest qui verbum sequitur, panem desiderare terrenum: humanis enim divina praestare non dubium est. Simul cum dicit non in solo pane vivit homo, ostendit hominem esse tentatum, hoc est susceptionem nostram, non suam divinitatem. AMBROSE; You see then what kind of arms He uses to defend man against the assaults of spiritual wickedness, and the allurements of the appetite. He does not exert His power as God, (for how had that profited me,) but as man He summons to Himself a common aid, that while intent upon the food of divine reading He may neglect the hunger of the body, and gain the nourishment of the word. For he who seeks after the word cannot feel the want of earthly bread for divine things doubtless make up for the loss of human. At the same time by saying, Man lives not by bread alone, He shows that man was tempted, that is, our flesh which He assumed, not His own divinity.
Lectio 2
Theophylactus: Primo inimicus Christum de gula tentaverat, sicut et Adam; deinde de cupiditate sive avaritia, in hoc quod ostendit ei omnia regna mundi; unde sequitur et duxit illum Diabolus in montem excelsum, et ostendit ei omnia regna orbis terrae in momento temporis. THEOPHYL. The enemy had first assailed Christ by the temptation of the appetite, as also he did Adam. He next tempts Him with the desire of gain or covetousness, showing Him all the kingdoms of the world. Hence it follows, And the devil taking him up. Gregorius in Evang: Quid mirum si se permisit ab illo in montem duci qui se pertulit etiam a membris ipsius crucifigi? GREG. What marvel that He permitted Himself to be led by the devil into the mountains, who even in endured to be crucified in His own body? Theophylactus: Sed qualiter ostendit ei omnia regna orbis terrae? Quidam dicunt, quod mente haec ei ostendit; ego autem dico, quod sensibiliter et in phantasia apparere fecit. THEOPHYL. But how did the devil show Him all the kingdoms of the world? Some say that he presented them to Him in imagination, but I hold that he brought them before Him in visible form and appearance. Titus: Vel descripsit orbem verbo et velut quamdam domum intentioni eius manifestavit, ut existimabat. TITUS BOST. Or, the devil described the world in language, and as he thought brought it vividly before our Lord’s mind as though it were a certain house. Ambrosius: Bene autem in momento temporis saecularia et terrena monstrantur: non enim tam conspectus celeritas indicatur, quam caducae fragilitas potestatis exprimitur. In momento enim cuncta illa praetereunt; et saepe honor saeculi abiit antequam venerit. Sequitur et ait illi: tibi dabo potestatem hanc universam et gloriam illorum, quia mihi tradita sunt, et cui volo do illa. AMBROSE;; Truly in a moment of time, the kingdoms of this world are described. For here it is not so much the rapid glance of sight which is signified as is declared the frailty of mortal power. For in a moment all this passes by, and oftentimes the glory of this world has vanished before it has arrived. It follows, And he said to him, I will give you all this power. Titus: In utroque mentiebatur: neque enim habebat, nec conferre poterat quo carebat: nullus enim obtinet potestatem, sed ad pugnam est adversarius derelictus. TITUS BOST; He lied in two respects. For he neither had to give nor could he give that which he had not; he gains possession of nothing, but is an enemy reduced to fight. Ambrosius: Alibi enim legitur quia omnis potestas a Deo est; itaque a Deo est potestatum ordinatio, a malo ambitio potestatis; nec est potestas mala, sed is qui male utitur potestate. Quid ergo? Bonum est uti potestate, studere honori? Bonum, si deseratur, non eripiatur. Distingue tamen hoc ipsum bonum; alius enim bonus in saeculo; alius perfectae virtutis usus. Bonum est enim Deum quaerere et cognoscendae divinitatis studium nullis occupationibus impediri. Quod si is qui Deum quaerit, propter fragilitatem carnis et mentis angustias saepe tentatur; quanto magis qui saeculum quaerit, obnoxius est. Docemur ergo ambitionem despicere, eo quod diabolicae subicit potestati. AMBROSE; For it is elsewhere said, that all power is from God. Therefore from God’s hands comes the disposal of power, the lust of power is from the evil one; power is not itself evil, but he who evilly uses it. What then; is it good to exercise power, to desire honor? Good if it is bestowed upon us, not if it is seized. We must distinguish however in this good itself. There is one good use of the world, another of perfect virtue. It is good to seek God; it is a good thing that the desire of becoming acquainted with God should be hindered by no worldly business. But if he who seeks God, is from the weakness of the flesh, and the narrowness of his mind, often tempted, how much more is he exposed who seeks the world? We are taught then to despise ambition, because it is subject to the power of the devil. Titus: Habet autem forensis gratia domesticum periculum, et ut dominetur aliis prius servit; curvatur ad obsequium ut honore donetur; et dum vult esse sublimior, simulata humilitate fit vilior; unde subdit tu ergo si adoraveris coram me, erunt tibi omnia subdita. But honor abroad is followed by danger at home, and in order to rule others a man is first their servant, and prostrates himself in obedience that he may be rewarded with honors, and the higher he aspires the lower he bends with feigned humility; whence he adds, If you will fall down and worship me. Cyrillus: Quomodo tu, cuius sors est inextinguibilis flamma, qualiter omnium domino quae sua sunt spondes? Putasti cultorem habere, cuius metu tremunt universa? CYRIL; And do you, whose lot is the unquenchable fire, promise to the Lord of all that which is His own? Did you think to have Him for your worshiper, from dread of whom the whole creation trembles? Origenes in Lucam: Vel aliter totum. Duo reges certatim regnare festinant: peccati rex peccatoribus Diabolus, et iustitiae rex iustis Christus: sciensque Diabolus ad hoc venisse Christum ut regnum eius tolleret, ostendit ei omnia regna mundi: non quidem regnum Persarum et Indorum, sed regnum suum, quomodo regnaret in mundo, quomodo scilicet alii regnentur a fornicatione, alii ab avaritia: et ostendit ei in puncto temporis, hoc est in praesenti temporum cursu, qui ad comparationem aeternitatis puncti obtinet instar: neque enim necessarium habebat salvator ut ei diutius huius saeculi negotia monstrarentur; sed statim ut aciem luminum suorum ad contemplandum vertit, et peccata regnantia, et eos qui regnarentur a vitiis conspexit. Dicit ergo ad eum: venisti ut adversus me de imperio dimices. Adora me, et accipe regnum quod teneo. Verum dominus vult quidem regnare, sed iustitia, ut absque peccato regnet; et vult gentes sibi esse subiectas, ut serviant veritati; nec sic vult regnare ceteris ut ipse regnetur a Diabolo; unde sequitur et respondens Iesus dixit illi: scriptum est: dominum Deum tuum adorabis, et illi soli servies. ORIGEN; Or, to view the whole in another light. Two kings are earnestly contending for a kingdom; The king of sin who reigns over sinners, that is, the devil; The king of righteousness who rules the righteous, that is, Christ. The devil, knowing that Christ had come to take away his kingdom, shows Him all the kingdoms of the world; not the kingdoms of the Persians and of the Medes, but his own kingdom whereby he reigned in the world, whereby some are under the dominion of fornication, others of covetousness. And he shows Him them in a moment of time, that is, in the present course of time, which is but a moment in comparison of eternity. For the Savior needed not to be shown for any longer time the affairs of this world, but as soon as He turned His eyes to look, He beheld sins reigning, and men made slaves to vice. The devil therefore says to Him, Came You to contend with me for dominion? Worship me, and behold I give You the kingdom I hold. Now the Lord would indeed reign, but being Righteousness itself, would reign without sin; and would have all nations subject to Him, that they might obey the truth, but would not so reign over others as that He Himself should be subject to the devil. Hence it follows, And Jesus answering said to him, It is written, You shall worship the Lord your God. Beda: Dicens Diabolus salvatori si procidens adoraveris me, e contrario audit, quod ipse magis adorare eum debeat quasi dominum et Deum suum. BEDE, The devil saying to our Savior, If you will fall down and worship me, receives answer that he himself ought rather to worship Christ as his Lord and God. Cyrillus: Qualiter autem, si, secundum haereticos, filius est creatura, adoratur? Quod crimen inferretur adversus eos qui servierunt creaturae et non creatori, si filium secundum eos creaturam existentem colimus tamquam Deum? CYRIL; But how comes;it that the Son (if as the heretics say a created being) is worshipped? What charge can be brought against those who served the creature and not the Creator, if the Son (according to them a created being) we are to worship as God? Origenes: Vel aliter. Hos, inquit, omnes propterea mihi volo esse subiectos, ut dominum Deum adorent et ipsi soli serviant; tu autem a me vis incipere peccatum, quod ego dissoluturus huc veni. ORIGEN; Or else, All these, he says, I would have subject to me, that they might worship the Lord God, and serve Him alone. But do you wish sin to begin from Me, which I came hither to destroy? Cyrillus: Hoc autem mandatum eius tetigit intima; ante adventum enim eius ipse ubique colebatur: lex autem divina eiciens ipsum a dominio usurpato, adorare statuit solum eum qui naturaliter Deus est. CYRIL; This command touched him to the quick; for before Christ’s coming he was every where worshipped. But the law of God casting him down from his usurped dominion, establishes the worship of Him alone who is really God. Beda: Quaeret autem aliquis quomodo conveniat quod hic praecipitur, soli domino serviendum, apostoli verbo, qui dicit: per caritatem servite invicem. Sed in Graeco dulia intelligitur servitus communis, hoc est sive Deo, sive homini exhibita; latria autem vocatur servitus divinitatis cultui debita. Iubemur ergo per caritatem servire invicem, quod est Graece duleuin; iubemur uni Deo servire, quod est Graece latreuin: unde hic dicitur et illi soli servies; quod est Graece latreuis. BEDE; But some one may ask how this injunction agrees with the word of the Apostle, which says, Beloved, serve one another. In the Greek, signifies a common service, (i.e. given either to God or man,) according to which we are bid to serve one another; but is the service due to the worship of the Deity, with which we are bid to serve God alone.
Lectio 3
Ambrosius: Sequitur iactantiae telum, quo in proclive delinquitur: quia dum homines gloriam virtutis suae iactare desiderant, de loco meritorum et statione decidunt: unde dicitur et duxit illum in Ierusalem, et statuit eum supra pinnaculum templi. AMBROSE; The next weapon he uses is that of boasting, which always causes the offender to fall down; for they who love to boast of the glory of their virtue descend from the stand and vantage ground of their good deeds. Hence it is said, And he led him to Jerusalem. Origenes in Lucam: Sequebatur plane, quasi athleta ad tentationem sponte proficiscens, et quodammodo loquebatur: duc quo vis, et invenies me in omnibus fortiorem. ORIGEN; He followed evidently as a wrestler, gladly setting out to meet the temptation, and saying, as it were, Lead me where you will, and you will find me the stronger in every thing. Ambrosius: Ita est autem iactantia ut dum se putat unusquisque ad altiora conscendere, sublimium usurpatione factorum ad inferiora trahatur; unde sequitur et dixit illi: si filius Dei es, mitte te hinc deorsum. AMBROSE; It is the fate of boasting, that while a man thinks he is climbing higher, he is by his pretension to lofty deeds brought low. Hence it follows, And he said, to him, you are the Son of God, throw yourself down. Athanasius Non autem contra divinitatem certamen Diabolus iniit, neque enim audebat; et ideo dicebat si filius Dei es: sed cum homine certamen iniit, quem quondam seducere potuit. ATHAN. The devil entered not into a contest with God, (for he durst not, and therefore said, you are the Son of God,) but he contended with man whom once he had power to deceive. Ambrosius: Vere autem diabolica vox est quae mentem hominis de gradu altiori meritorum praecipitare contendit. Simul infirmitatem suam Diabolus malitiamque designat: quia nemini potest nocere nisi ipse deorsum se miserit: nam qui relictis caelestibus terrena eligit, voluntarium quoddam praecipitium vitae labentis incurrit. Simul quoniam telum suum Diabolus vidit obtusum, qui omnes proprie subiecerat potestati, plus coepit quam hominem iudicare. Transfigurat autem se Satanas velut Angelum lucis, et de Scripturis saepe divinis laqueum fidelibus parat; unde sequitur scriptum est enim: quoniam Angelis suis mandavit de te, ut conservent te, et quia in manibus tollent te, ne forte offendas ad lapidem pedem tuum. AMBROSE; That is truly the devil’s language, which seeks to cast down the soul of man from the high ground of its good deeds, while he shows at the same time both his weakness and malice, for he can injure no one that does not first cast himself down. For he who forsaking heavenly things pursues earthly, rushes as it were willfully down the self-sought precipice of a falling life. As soon then as the devil perceived his dart blunted, he who had subdued all men to his own power, began to think he had to deal with more than man. But Satan transforms himself into an angel of light, and often from the Holy Scriptures weaves his mesh for the faithful: hence it follows, It is written, He shall give, &c. Origenes: Unde tibi, Diabole, hoc scire, quod ista scripta sunt? Numquid legisti prophetas vel divina eloquia? Legisti quidem non ut ipse ex lectione eorum melior fieres, sed ut de simplici littera eos qui amici sunt litterae interficias. Scis quia si de aliis eius voluminibus loqui volueris, non decipies. ORIGEN; Whence know you, Satan, that those things are written? Have you read the Prophets, or the oracles of God? You have read them indeed, but not that yourself might be the better for the reading, but that from the mere letter you might slay them who are friends to the letter. You know that if you were to speak from His other books, you would not deceive. Ambrosius: Ergo non te capiat haereticus, quia potest de Scripturis aliqua exempla proferre: utitur et Diabolus testimoniis Scripturarum, non ut doceat, sed ut fallat. AMBROSE; Let not the heretic entrap you by bringing examples from the Scriptures. The devil makes use of the testimony of the Scriptures not to teach but to deceive. Origenes: Vide autem quomodo et in ipsis testimoniis versipellis est; vult enim minuere gloriam salvatoris, quasi Angelorum indigeat auxilio: offensurus pedem, nisi eorum manibus sublevetur. Hoc enim testimonium non de Christo, sed de sanctis generaliter scriptum est: neque enim indiget Angelorum auxilio qui maior est Angelis, quin potius disce, Diabole, quod nisi Deus adiuvaret Angelos, offenderent pedem suum; et tu propterea offendisti, quia credere in Iesum Christum Dei filium noluisti. Quare autem siles quod sequitur: super aspidem et basiliscum ambulabis, nisi quia tu es basiliscus, tu draco, tu leo? ORIGEN; But mark how wily he is even in this testimony. For he would fain throw a slur upon the glory of the Savior, as though He needed the assistance of angels, and would stumble were He not supported by their hands. But this was said not of Christ, but of the saints generally; He needs not the aid of angels, Who is greater than angels. But let this teach you, Satan, that the angels would stumble did not God sustain them; and you stumble because you refuse to believe in Jesus Christ the Son of God. But why are you silent as to what follows, You shall walk upon the asp and the basilisk, except that you are the basilisk, you are the dragon and the lion? Ambrosius: Sed dominus rursus ne ea quae de se fuerant prophetata, ad arbitrium Diaboli putaret esse facienda, sed divinitatis propriae auctoritate servata, versutiae eius occurrit; ut quia Scripturarum exemplum praetenderat, Scripturarum vinceretur exemplis; unde sequitur et respondens Iesus ait illi: dictum est quia non tentabis dominum Deum tuum. AMBROSE; But the Lord, to prevent the thought that those things which had been prophesied of Him were fulfilled according to the devil’s will, and not by the authority of His own divine power, again so foils his cunning, that he who had alleged the testimony of Scripture, should by Scripture himself be overthrown. Hence it follows, And Jesus answering said, It is said, You shall not tempt the Lord thy God. Chrysostomus: Diabolicum enim est seipsum inicere ad pericula, et tentare si eripiat Deus. CHRYS For it is of the devil to cast one’s self into dangers, and try whether God will rescue us. Cyrillus: Non enim tentantibus largitur Deus auxilia, sed credentibus in eum: unde Christus tentantibus eum non ostendebat miracula, quibus dicebat: generatio prava signum quaerit, et non dabitur ei. CYRIL; God gives not help to those who tempt Him, but to those who believe on Him. Christ therefore did not show ills miracles to them that tempted Him, but said to them, An evil generation seeks a sign, and no sign shall be given to them. Chrysostomus: Aspice autem quomodo non turbatus est dominus; immo de Scripturis humillime cum iniquo disceptat, ut conformeris Christo pro posse. Novit Diabolus arma Christi, quibus succubuit: ex mansuetudine eum cepit, ex humilitate devicit. Tu quoque, cum videris hominem effectum Diabolum, et tibi obviantem, eo modo devincas, doceas animam tuam formare os condecens ori Christi: sicut enim cum Romanus forsan residet iudex, non exaudiet responsum ignorantis eo modo loqui quo ipse, sic et Christus nisi suo modo loquaris, non exaudiet te, nec vacabit tibi. CHRYS. But mark how the Lord, instead of being troubled, condescends to dispute from the Scriptures with the wicked one, that you, as far as you are able, might become like Christ. The devil knew the arms of Christ, beneath which he sunk. Christ took him captive by meekness, He overcame him by humility. Do you also, when you see a man who has become a devil coming to meet you, subdue him in like manner. Teach your soul to conform its words to those of Christ. For as a Roman judge, who on the bench refuses to hear the reply of one who knows not how to speak as he does; so also Christ, except you speak after His manner, will neither hear you nor protect you. Gregorius Nyssenus: Legitime autem pugnanti agonum reperitur terminus; vel quod adversarius sua sponte cedat vincenti, vel trino casu deponitur secundum pugnatoriae artis decretum; unde sequitur et consummata omni tentatione Diabolus recessit usque ad tempus ab illo. GREG NYSS. In lawful contests the battle is terminated either when the adversary surrenders of his own accord to the conqueror, or is defeated in three falls, according to the rules of the art of fighting. Hence it follows, And all the temptation being completed, &c. Ambrosius: Non dixisset Scriptura omnem tentationem consummatam, nisi in tribus praemissis esset omnium materia delictorum: quia causae tentationum, causae cupiditatum sunt: scilicet carnis oblectatio, spes gloriae, aviditas potentiae. AMBROSE; He would not have said that all the temptation was ended, had there not been in the three temptations which have been described the materials for every crime; for the causes of temptations are the causes of desire, namely, the delight of the flesh, the pomp of vain-glory, greediness of power. Athanasius Accesserat quidem ad eum hostis ut ad hominem; non inveniens autem in ipso antiqui sui seminis signa, discessit. ATHAN. The enemy came to Him as, man, but not finding in Him the marks of his ancient seed, he departed. Ambrosius: Vides ergo ipsum Diabolum in stadio non esse pertinacem, cedere verae solere virtuti; et si invidere non desinat, tamen instare formidat, quia frequentius refugit triumphari. Audito itaque Dei nomine, recessit, inquit, usque ad tempus; postea enim non tentaturus, sed aperte pugnaturus venit. AMBROSE; You see then that the devil is not obstinate on the field, is wont to give way to true virtue; and if he ceases not to hate, he yet dreads to advance, for so he escapes a more frequent defeat. As soon then as he heard the name of God, he retired (it is said) for a season, for afterwards he comes not to tempt, but to fight openly. Theophylactus: Vel quia de voluptate tentaverat in deserto, recessit ab eo usque ad tempus crucis, in quo eum erat de tristitia tentaturus. THEOPHYL. Or, having tempted Him in the desert with pleasure, he retires from Him until the crucifixion, when he was about to tempt Him with sorrow. Maximus: Vel Diabolus in deserto Christo suggesserat praeferre mundi materiam divino amori; quem dominus retrocedere iussit, quod erat indicium divini amoris: unde postea satagebat praevaricatorem eum facere dilectionis ad proximos; et ideo docente eo semitas vitae provocabat ad illius insidias Pharisaeos et Scribas, ut ad eorum odium perverteretur. Sed dominus dilectionis intuitu, quem habebat in eos, monebat, arguebat, beneficia conferre non cessabat. MAXIM US; Or the devil had prompted Christ in the desert to prefer the things of the world to the love of God. The Lord commanded him to leave Him, (which itself was a mark of Divine love.) It was afterwards then enough to make Christ appear the false advocate of love to His neighbors, and therefore while He was teaching the paths of life, the devil stirred up the Gentiles and Pharisees to lay traps for Him that He might be brought to hate them. But the Lord, from the feeling of love which He had towards them, exhorted, reproved, ceased not to bestow mercy upon them. Augustinus de Cons. Evang: Totum autem hoc similiter Matthaeus narrat, sed non eodem ordine: unde incertum est quid prius factum sit: utrum regna terrae prius demonstrata sint ei et postea in pinnam templi levatus sit; an hoc prius et illud postea: nihil tamen ad rem, dum omnia facta esse manifestum sit. AUG. The whole of this narrative Matthew relates in a similar manner, but not in the same order. It is uncertain therefore which took place first, whether the kingdoms of the earth were first shown to Him, and He was afterwards taken up to the pinnacle of the temple; or whether this came first, and the other afterwards. It matters little however which, as long as it is clear that they all took place. Maximus: Ob hoc autem Evangelistarum hanc iste, illam vero ille praemittit, quia inanis gloria et avaritia ad invicem sese gignunt. MAXIM US; But the reason why one Evangelist places this event first, and another that, is because vain-glory and covetousness give birth in turn to one another. Origenes in Lucam: Ioannes autem, quia a Deo exordium fecerat, dicens: in principio erat verbum, tentationem domini non descripsit, quia Deus tentari non potest, de quo ei erat sermo: quia vero in Matthaei Evangelio et in Luca generatio hominis scribitur et in Marco: homo autem est qui tentatur; ideo Matthaeus, Lucas et Marcus tentationem domini descripserunt. ORIGEN; But John, who had commenced his Gospel from God, saying, In the beginning was the Word, did not describe the temptation of the Lord, because God can not be tempted, of whom he wrote. But because in the Gospels of Matthew and Luke the human generations are given, and in Mark it is man who is tempted, therefore Matthew, Luke, and Mark have described the temptation of the Lord.
Lectio 4
Origenes in Lucam: Quia dominus tentatorem vicerat, virtus ei addita est; quantum scilicet ad manifestationem; unde dicitur et egressus est Iesus in virtute spiritus in Galilaeam. ORIGEN; The Lord having overcome the tempter, power was added to Him, i.e. as far as regards the manifestation of it. Hence it is said, And Jesus returned in the power of the Spirit. Beda: Virtutem spiritus signa miraculorum dicit. BEDE; By the power of the Spirit he means showing forth of miracles. Cyrillus: Agebat autem miracula, non ab extrinseco, et quasi acquisitam habens spiritus sancti gratiam, sicut alii sancti; sed potius, cum esset naturaliter Dei filius et consors omnium quae sunt patris, tamquam propria virtute et operatione, utitur ea quae est spiritus sancti. Decebat autem ex tunc eum notum fieri, et humanationis fulgere mysterium apud eos qui erant de sanguine Israel; ideo sequitur et fama exiit per universam regionem de illo. CYRIL; Now He performed miracles not from any external power, and from having as it were the acquired grace of the Holy Spirit, as other saints, but rather as being by nature the Son of God, and partaking of all things which are the Father’s, He exercises as by His own power and operation that grace which is of the Holy Spirit. But it was right that from that time He should become known, and that the mystery of His humanity should shine forth among those who were of the seed of Israel. It therefore follows, And his fame went out. Beda: Et quia sapientia pertinet ad doctrinam, virtus vero refertur ad opera, utraque hic coniunguntur; unde sequitur et ipse docebat in synagogis eorum. Synagoga Graece, Latine dicitur congregatio; quo nomine non solum turbarum conventum, sed et domum in qua ad audiendum verbum Dei conveniebant, Iudaei appellare solebant; sicut nos Ecclesias et loca et choros fidelium vocamus. Verum differt inter synagogam quae congregatio, et Ecclesiam quae convocatio interpretatur: quia scilicet et pecora et quaeque res congregari in unum possunt; convocari non possunt nisi ratione utentia: ideo novae gratiae populum quasi maiore dignitate praeditum, rectius Ecclesiam quam synagogam nominare apostolicis doctoribus visum est. Merito autem et magnificatus a praesentibus asseveratur praecedentibus factorum dictorumve indiciis, cum sequitur et magnificabatur ab omnibus. BEDE; And because wisdom belongs to teaching, but power to works, both are joined here, as it follows, And he taught in the synagogue. Synagogue, which is a Greek word, is rendered in Latin congregatio. By this name then the Jews were accustomed to call not only the gathering together of people, but also the house where they met together to hear the word of God; as we call by the name of Church, both the place and the company of the faithful. But there is this difference between the synagogue which is called congregation, and the Church which is interpreted convocation, that flocks and cattle, and any thing else can be gathered together in one, but only rational beings can be called together. Accordingly the Apostolical doctors thought right to call a people which was distinguished by the superior dignity of a new grace rather by the name of Church, than Synagogue. But rightly also was the fact of His being magnified by those present proved, by actual evidence of word and deed, as it follows, And he was magnified by all. Origenes in Lucam: Cave autem ne beatos tantum illos iudices, et te arbitreris privatum esse Christi doctrina: quia nunc etiam in toto orbe docet per organa sua, et nunc magis glorificatur ab omnibus quam illo tempore quo tantum in una provincia cognoscebatur. ORIGEN; But you must not think that they only were happy, and that you are deprived of Christ’s teaching. For now also throughout the world He teaches through His instruments, and is now more glorified by all men, than at that time when those only in one province were gathered together. Cyrillus: Largitur autem sui notitiam illis inter quos educatus est secundum carnem; unde sequitur et venit Nazareth, ubi erat nutritus. CYRIL; He communicates the knowledge of Himself to those among whom He was brought up according to the flesh. As it follows, And he came to Nazareth. Theophylactus: Ut et nos doceat prius proprios beneficare et docere, deinde et ad reliquos amicitiam spargere. THEOPHYL. That He might teach us to benefit and instruct first our brethren, then to extend our kindness to the rest of our friends. Beda: Confluebant autem die sabbati in synagogis, ut feriatis mundi negotiis ad meditanda legis monita quieto corde residerent; unde sequitur et intravit secundum consuetudinem suam die sabbati in synagogam. BEDE; They flocked together on the Sabbath day in the synagogues, that, resting from all worldly occupations, they might set themselves down with a quiet mind to meditate on the precepts of the Law. Hence it follows, And he entered as was his custom on the Sabbath day into the synagogue. Ambrosius: Ita autem dominus ad omnia se curvavit obsequia, ut ne lectoris quidem aspernaretur officium; unde sequitur et surrexit legere, et traditus est illi liber Isaiae. Accepit quidem librum, ut ostenderet seipsum esse qui locutus est in prophetis, et removeret sacrilegia perfidorum, qui alium Deum dicunt veteris testamenti, alium novi; vel qui initium Christi dicunt esse de virgine; quomodo enim coepit ex virgine qui ante virginem loquebatur? AMBROSE; The Lord in every thing so humbled Himself to obedience, that He did not despise even the office of a reader, as it follows, And he rose up to read, and there was delivered to him the book, &c. He received the book indeed, that He might show Himself to be the same who spoke in the Prophets, and that He might stop the blasphemies of the wicked, who say that there is one God of the Old Testament, another of the New; or who say that Christ had His beginning from a virgin. For how did He begin from a virgin, who spoke before that virgin was? Origenes: Non autem fortuito revolvit librum, et caput de se vaticinans reperit lectionis; sed hoc providentiae Dei fuit; unde sequitur et ut revolvit librum, invenit locum ubi scriptum erat: spiritus domini super me; Christus enim est qui ita commemoratur. ORIGEN; He opens not the book by chance, and finds a chapter containing a prophecy of Himself, but by the providence of God. Hence it follows, And when he had opened the book, he found the place, &c. Athanasius Explicans enim nobis causam factae in mundo revelationis, id est suae humanationis, hoc dicit: sicut enim filius, cum sit spiritus dator, non recusat fateri tamquam homo, quod in spiritu Dei eicit Daemonia; ita non recusat dicere spiritus domini super me, pro eo quod factus est homo. ATHAN. He says this to explain to us the cause of the revelation made Or to the world, and of His taking upon Him the human nature. For as the Son, though He is the giver of. the Spirit, does not refuse to confess as man that by the Spirit He casts out devils, so, inasmuch as He was made man, He does not refuse to say, The Spirit of the Lord is upon me. Cyrillus: Similiter autem fatemur eum unctum fuisse inquantum carnem suscepit; unde sequitur propter quod unxit me: non enim ungitur divina natura, sed quod nobis cognatum existit: sic etiam et quod dicit se missum, imputandum est humanitati; nam sequitur evangelizare pauperibus misit me. CYRIL; In like manner we confess Him to have been anointed, inasmuch as He took upon Him our flesh, as it follows, Because he has anointed me. For the Divine nature is not anointed, but that which is cognate to us. So also when He says that He was sent, we must suppose Him speaking of His human nature. For it follows, He has sent me to preach the gospel to the poor. Ambrosius: Vides Trinitatem coaeternam atque perfectam: ipsum loquitur Scriptura Iesum Deum hominemque in utero perfectum; loquitur et patrem et spiritum sanctum, qui cooperator ostenditur quando corporali specie sicut columba descendit in Christum. AMBROSE; You see the Trinity coeternal and perfect. The Scripture speaks of Jesus as perfect God and perfect man. It speaks of the Father, and the Holy Spirit, who was shown to be a cooperator, when in a bodily form as a dove He descended upon Christ. Origenes in Lucam: Pauperes autem nationes dicit: isti enim erant pauperes nihil omnino possidentes, non Deum, non legem, non prophetas, non iustitiam, non reliquas virtutes. ORIGEN; By the poor He means the Gentile nations, for they were poor, possessing nothing at all, having neither God, nor Law, nor Prophets, nor justice, and the other virtues. Ambrosius: Vel universaliter ungitur oleo spirituali et virtute caelesti, ut paupertatem conditionis humanae, thesauro resurrectionis rigaret aeterno. AMBROSE; Or, He is anointed all over with spiritual oil, and heavenly virtue, that He might enrich the poverty of man’s condition with the everlasting treasure of His resurrection. Beda: Mittitur etiam evangelizare pauperibus, dicens: beati pauperes, quia vestrum est regnum caelorum. BEDE; He is sent also to preach the Gospel to the poor, saying, Blessed are the poor, for yours is the kingdom of heaven. Cyrillus: Forsitan enim pauperibus spiritu in his ostendit exhibitum liberale donum inter omnia dona quae per Christum obtinentur. Sequitur sanare contritos corde. Vocat contritos corde debiles, fragilem mentem habentes, et resistere nequeuntes insultibus passionum; quibus remedium sanitatis promittit. CYRIL; For perhaps to the poor in spirit He declares in these words, that among all the gifts which are obtained through Christ, upon them was bestowed a free gift. It follows, To heal the broken hearted. He calls those broken hearted, who are weak, of an infirm mind, and unable to resist the assaults of the passions, and to them He promises a healing remedy. Basilius: Vel contritos corde venit sanare, idest remedium dare habentibus cor contritum a Satana per peccatum: eo quod prae ceteris peccatum cor humanum prosternit. BASIL; Or, He came to heal the broken hearted, i.e. to afford a remedy to those that have their heart broken by Satan through sin, because beyond all other things sin lays prostrate the human hears. Beda: Vel quia scriptum est: cor contritum et humiliatum Deus non spernit, ideo missum se dicit ad sanandum contritos corde, secundum illud: qui sanat contritos corde. Sequitur et praedicare captivis remissionem. BEDE; Or, because it is written, A broken and a contrite heart God will not despise. He says therefore, that He is sent to heal the broken hearted, as it is written, Who heals the broken hearted. It follows, And to preach deliverance to the captives. Chrysostomus: Captivationis vocabulum multiplex est. Est enim captivatio bona, sicut Paulus dicit: captivantes omnem intellectum ad obedientiam Christi. Est et prava et sensibilis; quae est a corporalibus hostibus. Sed deterior est intelligibilis, de qua hic dicit: fungitur enim peccatum pessima tyrannide, praecipiens mala, et obedientes confundens. Ab hoc intelligibili carcere nos Christus eripuit. CHRYS. The word captivity has many meanings. There is a good captivity, which St. Paul speaks of when he says, Bringing into captivity every thought to the obedience of Christ. There is a bad captivity also, of which it is said, Leading captive silly women laden with sins. There is a captivity present to the senses, that is by our bodily enemies. But the worst captivity is that of the mind, of which he here speaks. For sin exercises the worst of all tyrannies, commanding to do evil, and destroying them that obey it. From this prison of the soul Christ lets us free. Theophylactus: Possunt autem et haec de mortuis intelligi, qui captivi existentes, soluti sunt ab Inferni dominio per Christi resurrectionem. Sequitur et visum caecis. THEOPHYL. But these things may be understood also of the dead, who being taken captive have been loosed from the dominion of hell by the resurrection of Christ. It follows, And recovering of sight to the blind. Cyrillus: Profluentes enim a Diabolo tenebras in corda humana, Christus quasi sol iustitiae removit, faciens homines filios non noctis et tenebrarum, sed lucis et diei: qui enim aliquando errabant, perceperunt iustorum semitas. Sequitur dimittere confractos in remissionem. CYRIL; For the darkness which the Devil has spread over the human heart, Christ the Sun of Righteousness has removed making men, as the Apostle says, children not of night and darkness, but of light and the day. For they who one time wandered have discovered the path of the righteous. It follows, To set at liberty them that are bruised. Origenes in Lucam: Quid enim ita fractum, atque collisum fuerat ut homo, qui a Iesu dimissus est et sanatus? ORIGEN; For what had been so shattered and dashed about as man, who was set at liberty by Jesus and healed? Beda: Vel dimittere confractos in remissionem, idest eos, qui legis pondere importabili fuerant depressi relevare. BEDE; Or, to set at liberty them that are bruised; i.e. to relieve those who had been heavy laden with the intolerable burden of the Law. Origenes: Ista autem omnia praedicta sunt, ut post visionem ex caecitate, post libertatem ex vinculis, post sanitatem a diversis vulneribus veniamus ad annum domini acceptum; unde sequitur praedicare annum domini acceptum. Aiunt autem quidam iuxta simplicem intelligentiam, anno uno Evangelium salvatorem in Iudaea praedicasse; et hoc est quod dicitur praedicare annum domini acceptum. Vel annus domini acceptus est totum tempus Ecclesiae, quo dum versatur in corpore, peregrinatur a domino. ORIGEN; But all these things were mentioned first, in order that after the recovery of sight from blindness, after deliverance from captivity, after being healed of divers wounds, we might come to the acceptable year of the Lord. As it follows, To preach the acceptable year of the Lord. Some say that, according to the simple meaning of the word, the Savior preached the Gospel throughout Judea in one year, and that this is what is meant by preaching the acceptable year of the Lord. Or, the acceptable year of the Lord is the whole time of the Church, during which while present in the body, it is absent from the Lord. Beda: Neque enim solus ille annus quo dominus praedicabat fuit acceptabilis, sed etiam iste quo praedicat apostolus dicens: ecce nunc tempus acceptabile. Post annum sane domini acceptabilem, subdit et diem retributionis, scilicet extremae, quando reddet unicuique secundum opus suum. BEDE; For not only was that year acceptable in which our Lord preached, but that also in which the Apostle preaches, saying, Behold, now is the accepted time. After the acceptable year of the Lord, he adds, And the day of retribution; that is, the final retribution, when the Lord shall give to every one according to his work. Ambrosius: Vel diem hunc annum domini acceptum dicit perpetuis diffusum temporibus, qui redire in orbem laboris nesciat, continuationem fructus hominibus et quietis indulgeat. Sequitur et cum plicuisset librum, reddidit ministro, et sedit. AMBROSE; Or, by the acceptable year of the Lord, he means this day extended through endless ages, which knows of no return to a world of labor, and grants to men everlasting reward and rest. It follows, And he closed the book, and he gave it again. Beda: Librum audientibus illis qui aderant legit; sed lectum ministro reddidit: quia dum esset in mundo, palam locutus est, docens in synagogis et templo; sed ad caelestia reversurus, his qui ab initio viderant, et ministri sermonis fuerant, evangelizandi officium tradidit. Stans legit, quia nobis Scripturas quae de ipso erant aperuit, quando in carne dignatus est operari; sed reddito libro residet, quia se supernae quietis solio restituit: stare enim operantis est, sedere autem quiescentis vel iudicantis. Sic et praedicator verbi surgat et legat, idest operetur, et praedicet; et resideat, idest praemia quietis expectet. Revolutum autem librum legit, quia Ecclesiam misso spiritu omnem veritatem docuit; plicatum ministro reddidit, quia non omnia omnibus dicenda, sed pro captu audientium committit doctori dispensandum verbum. Sequitur et omnium in synagoga oculi erant intendentes in eum. BEDE; He read the book to those who were present to hear Him, but having read it, He returned it to the minister; for while He was in the world He spoke openly, teaching in the synagogues and in the temple; but about to return to heaven, He committed the office of preaching the Gospel to those who from the beginning were eye-witnesses and ministers of the word. He read standing, because while explaining those Scriptures which were written of Him, He condescended to work in the flesh; but having returned the book, He sits down, because He restored Himself to the throne of heavenly rest. For standing is the part of the workman, but sitting of one who is resting or judging. So also let the preacher of the word rise up and read and work and preach, and sit down, i.e. wait for the reward of rest. But He opens the book and reads, because sending the Spirit, He taught His Church all truth; having shut the book, He returned it to the minister, because all things were not to be said to all, but He committed the word to the teacher to be dispensed according to the capacity of the hearers. It follows, And the eyes of all in the synagogue were fastened on him. Origenes in Lucam: Et nunc etiam si volumus, oculi nostri possunt intendere in salvatorem: cum enim principalem cordis tui direxeris aciem ad sapientiam et veritatem Deique unigenitum contemplandum, oculi tui intuentur Iesum. ORIGEN; And now also if we will, our eyes can look upon the Savior. For when you direct your whole heart to wisdom, truth, and the contemplation of the only-begotten Son of God, your eyes behold Jesus. Cyrillus: Tunc autem omnium oculos convertebat ad se, quodammodo stupentium qualiter litteras novit quas non didicit. Sed quoniam mos erat Iudaeis promulgatas de Christo prophetias dicere consummari vel in quibusdam eorum praepositis, vel in aliquibus sanctis prophetis, dominus hoc praedicavit; unde sequitur coepit autem dicere ad illos: quia hodie impleta est haec Scriptura in auribus vestris. CYRIL; But then He turned the eyes of all men upon Him, wondering how He knew the writing which He had never learnt. But since it was the custom of the Jews to say that the prophecies spoken of Christ are completed either in certain of their chiefs, i.e. their kings, or in some of their holy prophets, the Lord made this announcement; as it follows, But he began to say to them that this Scripture is fulfilled. Beda: Quia scilicet, sicut illa Scriptura praedixerat, et magna faciebat, et maiora dominus evangelizabat. BEDE; Because, in fact, as that Scripture had foretold, the Lord was both doing great things, and preaching greater.
Lectio 5
Chrysostomus in Matthaeum: Cum venisset in Nazareth dominus, a miraculis abstinet, ne provocaret eos ad maiorem livorem. Praetendit autem eis doctrinam non minus admirandam miraculis: erat enim quaedam divina gratia ineffabilis in dictis salvatoris concurrens, animas permulcens auditorum; unde dicitur et omnes testimonium illi dabant et mirabantur in verbis gratiae quae procedebant de ore ipsius. CHRYS. When our Lord came to Nazareth, He refrains from miracles, lest He should provoke the people to greater malice. But He sets before them His teaching no less wonderful than His miracles. For there was a certain ineffable grace in our Savior’s words which softened the hearts of the hearers. Hence it is said, And they all bare him witness. Beda: Testimonium illi dabant, attestando illum vere esse ut dixerat, de quo propheta cecinerat. BEDE; They bare Him witness that it was truly He, as He had said, of whom the prophet had spoken. Chrysostomus: Sed stulti admirantes sermonis virtutem, parvipendunt ipsum ab eo qui putabatur pater; unde sequitur et dicebant: nonne hic est filius Ioseph? CHRYS. But foolish men though wondering at the power of His words little esteemed Him because of His reputed father. Hence it follows, And they said, Is not this the son of Joseph? Cyrillus: Sed quid impedit ut venerabilis et admirabilis sit, si filius esset, ut putabatur, Ioseph? Nonne vides divina miracula? Satanam iam prostratum, nonnullos ab his aegritudinibus liberatos? CYRIL; But what prevents Him from filling men with awe, though He were the Son as was supposed of Joseph? Do you not see the divine miracles, Satan already prostrate, men released from their sickness? Chrysostomus: Post multum enim tempus et signorum ostensionem profectus est ad eos, nec eum sustinuerunt, sed iterum se succendebant invidia; unde sequitur et ait illis: utique dicetis mihi hanc similitudinem: medice, cura te ipsum. Quanta audivimus facta in Capharnaum, fac et hic in patria tua. CHRYS. For though after a long time and when He had begun to show forth His miracles, He came to them; they did not receive Him, but again were inflamed with envy. Hence it follows, And he said to them, You will surely say to me this proverb, Physician, heal yourself. Cyrillus: Commune quidem proverbium erat apud Hebraeos ad improperium excogitatum: clamabant enim aliqui contra medicos infirmos: medice, sana te ipsum. CYRIL; It was a common proverb among the Hebrews, invented as a reproach, for men used to cry out against infirm physicians, Physician, heal yourself. Glossa: Quasi dicerent: quia in Capharnaum plures te curasse audivimus, cura etiam teipsum; idest, fac similiter in tua civitate, ubi conceptus es et nutritus. GLOSS. It was as, if they said, We have heard that you performed many cures in Capernaum; cure also thyself, i.e. Do likewise in your own city, where you were nourished and brought up. Augustinus de Cons. Evang: Cum autem iam magna ab illo facta fuisse commemorat, quae se nondum narrasse scit; quid evidentius quam hoc eum scienter praeoccupasse narrandum? Neque enim tantum ab eius Baptismo progressus est, ut oblitus putetur nondum se aliquid commemorasse de his quae in Capharnaum gesta fuerant. AUG. But since St. Luke mentions that great things had been already done by Him, which he knows he had not yet related, what is more evident than that he knowingly anticipated the relation of them. For he had not proceeded so far beyond our Lord’s baptism as that he should be supposed to have forgotten that he had not y et related any of those things v, which were done in Capernaum. Ambrosius: Non otiose autem salvator se excusat quod nulla in patria sua miracula virtutis operatus sit, ne fortassis aliquis viliorem patriae nobis esse debere putaret affectum; nam sequitur ait autem: amen dico vobis, quia nemo propheta acceptus est in patria sua. AMBROSE; But the Savior purposely excuses Himself for not working miracles in His own country, that no one might suppose that love of country is a thing to be lightly esteemed by us. For it follows, But he says, Verily I say to you, that no prophet is accepted in his own country. Cyrillus: Quasi dicat: vultis multa prodigia inter vos a me fieri, penes quos sum nutritus; sed non latet me quaedam communis, quae multis accidit, passio: contemnuntur enim quodammodo semper etiam optima quaeque quando non raro contingunt alicui, sed suppetunt ad velle; et sic etiam contingit in hominibus: familiaris enim, quia semper praesto est, debita reverentia privatur a notis eius. CYRIL; As if He says, You wish me to work many miracles among you, in whose country I have been brought up, but I am aware of a very common failing in the minds of many. To a certain extent it always happens, that even the very best things are despised when they fall to a man’s lot, not scantily, but ever at his will. So it happens also with respect to men. For a friend who is ever at hand, does not meet with the respect due to him. Beda: Prophetam autem dici in Scripturis Christum et Moyses testis est, qui dicit: prophetam vobis suscitabit Deus de fratribus vestris. BEDE; Now that Christ is called a Prophet in the Scriptures, Moses bears witness, saying, God shall raise up a Prophet to you from among your brethren. Ambrosius: Hoc autem exemplo declaratur quod frustra opem misericordiae caelestis expectes, si alienae fructibus virtutis invideas: aspernator enim Deus invidorum est, et ab his qui divina beneficia in aliis persequuntur, miracula suae pietatis avertit. Dominicae quippe carnis actus divinitatis exemplum est, et invisibilia eius nobis per ea quae sunt visibilia demonstrantur. Videte igitur quid mali invidia afferat: indigna propter invidiam patria iudicatur in qua civis operetur, quae digna fuit in qua Dei filius nasceretur. AMBROSE; But this is given for an example, that in vain can you expect the aid of Divine mercy, if you grudge to others the fruits of their virtue. The Lord despises the envious, and withdraws the miracles of His power from them that are jealous of His divine blessings in others. For our Lord’s Incarnation is an evidence of His divinity, and His invisible things are proved to us by those which are visible. See then what evils envy produces. For envy a country is deemed unworthy of the works of its citizen, which was worthy of the conception of the Son of God. Origenes in Lucam: Quantum ad Lucae historiam pertinet, nondum in Capharnaum fecisse aliquod signum describitur: nam antequam veniret in Capharnaum, in Nazareth dixisse legitur quaecumque audivimus facta in Capharnaum. Unde puto in praesenti sermone aliquid latitare mysterii, et Nazareth in typo Iudaeorum, Capharnaum in typo praecessisse gentium. Erit enim tempus quando dicturus est populus Israel: quae ostendis universo orbi, ostende et nobis; praedica sermonem tuum populo tuo Israel, ut saltem cum subintraverit plenitudo gentium, tunc omnis Israel salvus fiat. Quamobrem videtur mihi convenienter respondisse salvator nemo propheta acceptus est in patria sua, plus iuxta sacramentum quam iuxta litteram, licet et Ieremias in Anathoth patria sua non fuerit acceptus, et reliqui prophetae; sed magis videtur mihi intelligi ut dicamus patriam omnium prophetarum fuisse populum circumcisionis. Et nationes quidem susceperunt vaticinium Iesu Christi, magis habentes Moysen et prophetas de Christo praedicantes, quam illi qui ex his non susceperunt Iesum. ORIGEN; As far as Luke’s narrative is concerned, our Lord is not yet said to have worked any miracle in Capernaum. For before He came to Capernaum, He is said to have lived at Nazareth. I cannot but think therefore that in these words, “whatsoever we have heard done in Capernaum,” there lies a mystery concealed, and that Nazareth is a type of the Jews, Capernaum of the Gentiles. For the time will come when the people of Israel shall say, “The things which you have shown to the whole world, show also to us.” Preach your word to the people of Israel, that then at least, when the fullness of the Gentiles has entered, all Israel may be saved. Our Savior seems to me to have well answered, No prophet is accepted in his own country, but rather according to the type than the letter; though neither was Jeremiah accepted in Anathoth his country, nor the rest of the Prophets. But it seems rather to be meant that we should say, that the people of the circumcision were the countrymen of all the Prophets. And the Gentiles indeed accepted the prophecy of Jesus Christ, esteeming Moses and the Prophets who preached of Christ, far higher than they who would not from these receive Jesus. Ambrosius: Bene autem apto comparationis exemplo arrogantia civium retunditur invidorum, dominicumque factum Scripturis docetur veteribus convenire; nam sequitur et in veritate dico vobis: multae viduae erant in diebus Eliae: non quia Eliae dies fuerunt, sed in quibus Elias operatus est. AMBROSE; By a very apt comparison the arrogance of envious citizens is put to shame, and our Lord’s conduct shown to agree with the ancient Scriptures. For it follows, But I tell you of a truth, many widows were in Israel in the days of Elias: not that the days were his, but that he performed his works in them. Chrysostomus: Ipse quidem terrestris Angelus, caelestis homo, qui nec tectum, nec mensam, nec amictum habebat, ut multi, clavem caelorum gerit in lingua; et hoc est quod sequitur quando clausum est caelum annis tribus et mensibus sex. Postquam autem caelum seravit, terramque reddit sterilem, regnabat fames, et consumpta sunt corpora; unde sequitur cum facta esset fames in terra. CHRYS. He himself, an earthly angel, a heavenly man, who had neither house, nor food, nor clothing like others, carries the keys of the heavens on his tongue. And this is what follows, When the heaven was shut. But as soon as he had closed the heavens and made the earth barren, hunger reigned and bodies wasted away, as it follows, when there was as famine through the land. Basilius: Ut enim aspexit ex saturitate non modicum generari opprobrium, per famem illis ieiunium attulit, quo culpam eorum, quae in immensum crescebat, cohibuit. Corvi autem facti sunt iusto cibi ministri, qui consueverunt aliorum pabula usurpare. BASIL; For when he beheld the great disgrace that arose from universal plenty, he brought a famine that the people might fast, by which he checked their sin which was exceeding great. But crows were made the ministers of food to the righteous, which are wont to steal the food of others. Chrysostomus: Sed quoniam exsiccatus est fluvius, ex quo pocula iusto dabantur, vade, inquit Deus, in Sareptam Sidoniae; illic mandabo mulieri viduae ut pascat te; unde et hic sequitur et ad nullam earum missus est Elias, nisi in Sareptam Sidoniae ad mulierem viduam: quod ex quadam Dei dispensatione factum est: fecit enim Deus eum per longum iter pergere usque in Sidonem, ut visa mundi peste poscat a domino pluvias. Multi autem tunc temporis opulenti erant; sed nullus tale aliquid fecit ut vidua; reverentia enim mulieris ad prophetam, non praediorum, sed voluntatis fiebant divitiae. CHRYS. But when the stream was dried up by which the cup of the righteous man was filled, God said, Go to Sarepta, a city of Sidon; there I will command a widow woman to feed you. As it follows, But to none of them was Elias sent, save to Sarepta, a city of Sidon, to a woman that was a widow. And this was brought to pass by a particular appointment of God. For God made him go a long journey, as far as Sidon, in order that having seen the famine of the country he should ask for rain from the Lord. But there were many rich men at that time, but none of them did any thing like the widow. For in the respect shown by the woman toward the prophet, consisted her riches not of lands, but of good will. Ambrosius: Mystice autem dicit in diebus Eliae: quia dies faciebat illis qui in eius operibus lucem videbant gratiae spiritualis; et ideo aperiebatur caelum videntibus divina mysteria, claudebatur quando fames erat, quia nulla erat cognoscendae divinitatis ubertas. In vidua autem illa ad quam Elias directus est, typus Ecclesiae praemissus est. AMBROSE; But he says in a mystery, “In the days of Elias,” because Elias brought the day to them who saw in his works the light of spiritual grace, and so the heaven was opened to them that beheld the divine mystery, but was shut when there was famine, because there was no fruitfulness in acknowledging God. But in that widow to whom Elias was sent was prefigured a type of the Church. Origenes in Lucam: Occupante enim fame populum Israel, scilicet audiendi sermonem Dei, venit propheta ad viduam, de qua dicitur: multi filii desertae magis quam eius quae habet virum; et cum venisset, panem illius et alimenta multiplicat. ORIGEN; For when a famine came upon the people of Israel, i.e. of hearing the word of God, a prophet came to a widow, of whom it is said, For the I desolate has many more children than she which has an husband; and when he had come, he multiplies her bread and her nourishment. Beda: Sidonia autem venatio inutilis, Sarepta incendium vel angustia panis interpretatur: quibus omnibus gentilitas exprimitur, quae inutili venationi dedita, idest lucris et negotiis saeculi serviens, incendium carnalium cupiditatum panisque spiritualis angustias patiebatur; donec Elias, idest propheticus sermo, cessante Scripturarum intelligentia, pro perfidia Iudaeorum venit ad Ecclesiam, ut receptus pasceret et reficeret corda credentium. BEDE; Sidonia signifies a vain pursuit, Sarepta fire, or scarcity of bread. By all which things the Gentiles are signified, who, given up to vain pursuits, (following gain and worldly business,) were suffering from the flames of fleshly lusts, and the want of spiritual bread, until Elias, (i.e. the word of prophecy,) now that the interpretation of the Scriptures had ceased because of the faithlessness of the Jews, came to the Church, that being received into the hearts of believers he might feed and refresh them. Basilius: Quaelibet etiam anima viduata et privata virtute et divina notitia, postquam divinum verbum recipit, propria delicta cognoscens, docetur nutrire verbum virtutum panibus, et irrigare fonte vitae doctrinam veritatis. BASIL; Every widowed soul, bereft of virtue and divine knowledge, as soon as she receives the divine word, knowing her own failings, learns to nourish it with the bread of virtue, and to water the teaching of virtue from the fountain of life. Origenes in Lucam: Sed et aliud ad eumdem sensum pertinens loquitur, cum subdit et multi leprosi erant in Israel sub Eliseo propheta; et nemo eorum mundatus est, nisi Naaman Syrus; qui utique non erat ex Israel. ORIGEN; He cites also another similar example, adding, And there were many lepers in Israel at the time of Eliseus the Prophet, and none of them were cleansed but Naaman the Syrian, who indeed was not of Israel. Ambrosius: Mystice autem populus Ecclesiam contingit, ut sequatur populus ille ex alienigenis congregatus, ante leprosus, prius quam mystico baptizaretur in flumine; idest, post sacramenta Baptismatis, maculis corporis et mentis ablutis, immaculata virgo coepit esse sine ruga. AMBROSE; Now in a mystery the people pollute the Church, that another people might succeed, gathered together from foreigners, leprous indeed at first before it is baptized in the mystical stream, but which after the sacrament of baptism, washed from the stains of body and soul, begins to be a virgin without spot or wrinkle. Beda: Naaman enim, qui decorus interpretatur, populum significat nationum, qui septies lavari iubetur; quia illud Baptisma salvat quod septiformis spiritus regenerat. Caro eius post lavacrum sicut pueri apparet; quia mater gratia omnes in unam parit infantiam: vel quia Christo conformatur, de quo dicitur: puer natus est nobis. BEDE; For Naaman, which means beautiful, represents the Gentile people, who is ordered to be washed seven times, because that baptism saves which the seven-fold Spirit renews. His flesh after washing began to appear as a child’s, because grace like a mother begets all to one childhood, or because he is conformed to Christ, of whom it is said, to us a Child is born.
Lectio 6
Graecus: Quia pravam eorum intentionem redarguerat, ideo indignantur; et hoc est quod dicitur et repleti sunt omnes in synagoga ira: pro eo etiam quod dixerat hodie completa est haec prophetia, arbitrati sunt quod seipsum compararet prophetis; et ideo indignantur, et fugant eum extra civitatem; unde sequitur et surrexerunt, et eiecerunt illum extra civitatem. CYRIL; He convicted them of their evil intentions, and therefore they are enraged, and hence what follows, And all they in the synagogue when they heard these things were filled with wrath. Because He had said, This day is this prophecy fulfilled, they thought that He compared Himself to the prophets, and are therefore enraged, and expel Him out of their city, as it follows, And they rose up, and cast him out. Ambrosius: Nec mirum, si perdiderunt salutem qui eiecerunt de suis finibus salvatorem. Dominus autem, qui docuerat apostolos exemplo sui omnibus omnia fieri, nec volentes repudiat, nec invitos alligat, nec eicientibus reluctatur, nec rogantibus deest. Non mediocriter autem invidia proditur, quae caritatis oblita in acerba odia causas amoris inflectit. Cum enim ipse dominus per populos beneficia diffunderet, illi iniurias irrigabant; unde sequitur et duxerunt illum usque ad supercilium montis, super quem civitas illorum erat aedificata, ut praecipitarent eum. AMBROSE; It can not be wondered at that they lost their salvation who cast the Savior out of their city. But the Lord who taught His Apostles by the example of Himself to be all things to all men, neither repels the willing, nor chooses the unwilling; neither struggles against those who cast Him out, nor refuses to hear those who supplicate Him. But that conduct was the result of no slight enmity, which, forgetful of the feelings of fellow citizens, converts the causes of love into the bitterest hatred. For when the Lord Himself was extending His blessings among the people, they began to inflict injuries upon Him, as it follows, And they led him to the brow of the hill, that they might cast him down. Beda: Peiores sunt Iudaei discipuli Diaboli Diabolo magistro; ille enim ait: mitte te deorsum: isti facto mittere conantur; sed illorum mente mutata subito, vel obstupefacta, descendit, quia adhuc illis poenitentiae locum reservat; unde sequitur ipse autem transiens per medium illorum ibat. BEDE; Worse are the Jewish disciples than their master the Devil. For he says, Cast yourself down; they actually attempt to cast Him down. But Jesus having suddenly changed His mind, or seized with astonishment, went away, since He still reserves for them a place of repentance. Hence it follows, He passing through the midst of them went his way. Chrysostomus: In quo et quae sunt humanitatis et quae sunt divinitatis ostendit: stare enim in medio insidiantium et non apprehendi, divinitatis eminentiam ostendebat; discedere vero, dispensationis approbat mysterium. CHRYS. Herein He shows both His human nature and His divine. To stand in the midst of those who were plotting against Him, and not be seized, betokened the loftiness of His divinity; but His departure declared the mystery of the dispensation, i.e. His incarnation. Ambrosius: Simul intellige non ex necessitate fuisse, sed voluntariam corporis passionem: etenim quando vult capitur, quando vult elabitur. Nam quemadmodum a paucis teneri potuit, qui a populo non tenetur? Sed voluit sacrilegium esse multorum, ut a paucis quidem affligeretur, sed pro toto orbe moreretur. Quin etiam malebat Iudaeos adhuc sanare quam perdere; ut inefficaci furoris exitu desinerent velle quod implere non possent. AMBROSE; At the same time we must understand that this bodily endurance was not necessary, but voluntary. When He wills, He is taken, when He wills, He escapes. For how could He be held by a few who was not held by a whole people? But He would have the impiety to be the deed of the many, in order that by a few indeed He might be afflicted, but might die for the whole world. Moreover, He had still rather heal the Jews than destroy them, that by the fruitless issue of their rage they might be dissuaded from wishing what they could not accomplish. Beda: Nondum etiam venerat hora passionis, quae in parasceve Paschae futura extiterat; necdum locum passionis adierat, qui non in Nazareth, sed Hierosolymis hostiarum sanguine figurabatur; nec hoc genus mortis elegerat, qui crucifigendum se a saeculo praeconabatur. BEDE; The hour of His Passion had not yet come, which was to be on the preparation of the Passover, nor had He yet come to the place of His Passion, which not at Nazareth, but at Jerusalem, was prefigured by the blood of the victims; nor had He chosen this kind of death, of whom it was prophesied that He should be crucified by the world.
Lectio 7
Ambrosius: Non indignatione commotus dominus, nec scelere offensus, Iudaeam deseruit; quin etiam immemor iniuriae, memor clementiae, nunc docendo, nunc sanando, infidae plebis corda demulcet; unde dicitur et descendit in Capharnaum civitatem Galilaeae, ibique docebat illos sabbatis. AMBROSE; Neither indignation at their treatment, nor displeasure at their wickedness, caused our Lord to abandon Judea, but unmindful of His injuries, and remembering mercy, at one time by teaching, at another by healing, He softens the hearts of this unbelieving people, as it is said, And he went down to Capernaum. Cyrillus: Quamvis enim sciret quod inobedientes essent et duri cordis, tamen visitat illos, sicut bonus medicus illos qui ultima laborant aegritudine tentat sanare. Docebat autem in synagogis confidenter, secundum illud: nequaquam occulte locutus sum, nec in obscuro loco terrae. In sabbato quoque disputabat cum eis, quia vacabant. Mirati sunt ergo de doctrinae virtute et potestatis magnitudine; unde sequitur et stupebant in doctrina eius, quia in potestate erat sermo ipsius; idest non blandus, sed imperiosus ad salutem. Iudaei autem putabant esse Christum sicut aliquem sanctorum aut prophetarum. Ut autem maiorem de eo opinionem accipiant, transcendit mensuram propheticam; non enim dicebat: haec dicit dominus, ut prophetae consueverant dicere; sed sicut dominus legis, quae sunt supra legem proferebat, transferens litteram ad veritatem, et figuras ad spiritualem intelligentiam. CYRIL; For although He knew that they were disobedient and hard of heart, He nevertheless visits them, as a good Physician tries to heal those who are suffering from a mortal disease. But He taught them boldly in the synagogues, as Esaias said, I have not spoken in secret, in a dark place of the earth. On the sabbath day also He disputed with them, because they were at leisure. They wondered therefore at the mightiness of His teaching, His virtue, and His power, as it follows, And they were astonished at his doctrine, for his word was with power. That is, not soothing, but urging and exciting them to seek salvation. Now the Jews supposed Christ to be one of the saints or prophets. But in order that they might esteem Him higher, He passes beyond the prophetic limits. For he said not, “Thus said the Lord,” but being the Master of the Law, He uttered things which were above the Law, changing the letter to the truth, and the figures to the spiritual meaning. Beda: Sermo etiam doctoris in potestate fit, cum ea quae docet operatur: qui enim facto destruit quod praedicat, contemnitur. BEDE; The word of the teacher is with power, when he performs that which he teaches. But he who by his actions belies what he preaches is despised. Cyrillus: Opportune autem dogmatibus plerumque ardua miscet opera: quos enim non disponit ratio ad cognoscendum, hos instigat signorum ostensio: unde sequitur et in synagoga erat homo habens Daemonium immundum. CYRIL; But He generally intermingles with His teaching the performance of mighty works. For those whose reason does not incline to knowledge, are roused by the manifestation of miracles. Hence it follows, And there was in the synagogue a man which had a devil. Ambrosius: Sabbato medicinae divinae opera coepta significat, ut inde nova creatura coeperit unde vetus creatura ante desivit; ne sub lege esse Dei filium, sed supra legem, in ipso principio designaret. Bene etiam sabbato coepit, ut ipsum se ostenderet creatorem, quia opera operibus interserit, et prosequitur opus quod ipse ante iam coeperat; ut si domum faber renovare disponat, non a fundamentis, sed a culminibus incipit solvere vetustatem, ita ut ibi prius manum admoveat ubi ante desierat. Deinde a minoribus incipit, ut ad maiora perveniat. Liberare a Daemone etiam homines, sed in verbo Dei, possunt; resurrectionem mortui imperare, divinae solius est potestatis. AMBROSE; The work of divine healing commenced on the sabbath, signifying thereby that he began anew where the old creation ceased, in order that He might declare at the very beginning that the Son of God was not under the Law, but above the Law. Rightly also He began on the sabbath, that He might show Himself the Creator, who interweaves His works one within another, and follows up that which He had before begun; just as a builder determining to reconstruct a house, begins to pull down the old one, not from the foundation, but from the top, so as to apply his hand first to that part, where he had before left off.: Holy men may through the word of God deliver from evil spirits, but to bid the dead rise again, is the work of Divine power alone. Cyrillus: Calumniabantur autem Iudaei gloriam Christi, dicentes: hic non eicit Daemones nisi in Beelzebub principe Daemoniorum; ad quod removendum cum repraesentarentur Daemones invictae potestati eius, nec tolerarent congressum deitatis, saevam vocem emittebant; unde et hic sequitur exclamavit voce magna dicens: sine: quid nobis et tibi, Iesu Nazarene? Venisti perdere nos? CYRIL; But the Jews spoke falsely of the glory of Christ, saying, He casts out devils by Beelzebub the prince of the devils. To remove this charge, when the devils came beneath His invincible power, and endured not the Divine Presence, they sent forth a savage cry, as it follows: And he cried with a loud voice, saying, Let us alone; what have we to do with you, &c. Beda: Quasi dicat: paululum a me vexando quiesce, cui nulla est societas cum nostra fraude. BEDE; As if he said, Abstain a while from troubling me, you who have no fellowship with our designs. Ambrosius: Nec quemquam movere debet quod Iesu Nazareni nomen in hoc libro Diabolus dixisse primus inducitur: nec enim ab eo Christus nomen accepit, quod de caelo Angelus ad virginem detulit. Est huius impudentiae Diabolus, ut inter homines aliquid primus usurpet, et ad homines quasi novum deferat, quo terrorem suae potestatis incutiat; unde sequitur scio enim te, quia sis sanctus Dei. AMBROSE; It ought not to shock any one that the devil is mentioned in this book as the first to have spoken the name of Jesus of Nazareth. For Christ received not from him that name which an Angel brought down from heaven to the Virgin. The devil is of such effrontery, that he is the first to use a thing among men and bring it as something new to them, that he may strike people with terror at his power. Hence it follows: For I know you who you are, the Holy One of God. Athanasius Non dicebat eum sanctum Dei, quasi aliis sanctis similis, sed quasi eo singulariter sancto existente cum articuli adiectione: ipse est enim naturaliter sanctus, cuius participatione omnes alii sancti vocantur: neque tamen hoc dicebat quasi eum veraciter nosset, sed se cognoscere fingebat. ATHAN. He spoke of Him not as a Holy One of God, as if He were like to the other saints, but as being in a remarkable manner the Holy One, with the addition of the article. For He is by nature holy by partaking of whom all others are called holy. Nor again did He speak this as if He knew it, but He pretended to know it. Cyrillus: Putaverunt enim Daemones quod per huiusmodi laudem facerent ipsum inanis gloriae amatorem, ut abstineret ab eorum contrarietate, utpote pro gratia gratiam recompensans. CYRIL; For the devils thought by praises of this sort to make Him a lover of vainglory, that He might be induced to abstain from opposing or destroying them by way of grateful return. Chrysostomus: Voluit etiam Daemon perturbare ordinem rerum, et apostolorum rapere dignitatem, et suggerere multis ut ei obediant. CHRYS. The devil wished also to disturb the order of things, and to deprive the Apostles of their dignity, and to incline the many to obey Him. Athanasius Quamvis igitur vera fateretur, compescebat tamen eius sermonem, ne simul cum veritate etiam suam iniquitatem promulget; ut nos etiam assuefaciat ne curemus de talibus, etsi vera loqui videantur. Nefas est enim ut cum adsit nobis Scriptura divina, instruamur a Diabolo; unde sequitur et increpavit illum, dicens: obmutesce, et exi ab illo. ATHAN. Although he confessed the truth he controlled his tongue, lest with the truth he should also publish his own disgrace, which should teach us not to care for such, although they speak the truth, for we who know the divine Scripture, must not be taught by the devil, as it follows: And Jesus rebuked him, saying, Be silent, &c. Beda: Divina autem permissione liberandus a Daemone homo proicitur in medium, ut virtus patefacta salvatoris plures ad viam salutis invitet; unde sequitur et cum proiecisset illum Daemonium in medium, exiit ab illo, nihilque illi nocuit. Videtur autem repugnare quod hic dicitur Marco qui ait: et discerpens eum spiritus immundus, et exclamans voce magna, exivit ab eo, nisi intelligamus hoc dixisse Marcum: discerpens eum, quod Lucas dicit et cum proiecisset illum in medium; ut quod secutus ait nihilque illi nocuit, intelligatur quia iactatio illa membrorum atque vexatio non eum debilitavit, sicut solent exire Daemonia etiam quibusdam membris amputatis aut evulsis. Unde merito pro tam integra restitutione sanitatis mirantur; nam sequitur et factus est pavor in omnibus, et colloquebantur ad invicem, dicentes: quod est hoc verbum quod in potestate et virtute imperat immundis spiritibus, et exeunt? BEDE; But by the permission of God, the man who was to be delivered from the devil is thrown into the midst, that the power of the Savior being manifested might bring over many to the way of salvation. As it follows: And when he had thrown him in the midst. But this seems to be opposed to Mark, who says, And the unclean spirit tearing him, and crying with a loud voice, went out of him, unless we understand that Mark meant by tearing him the same as Luke by these words, And when he had thrown him in the midst, so that what follows, and hurt him not, might be understood to mean, that that twisting of limbs, and sore troubling, did not weaken him, as is often the case when devils depart from a man, leaving him with limbs cut and torn off. Well then do they wonder at such complete restoration of health. For it follows: And fear came upon all. Theophylactus: Quasi dicant: quale est praeceptum hoc quod praecepit exi ab eo, et exit? THEOPHYL. As if they said, What is this word by which he commands, Go out, and he went out? Beda: Expellere quidem Daemonia et homines sancti, sed in verbo Dei, possunt; ipsum autem Dei verbum propria potestate virtutes operatur. BEDE; Holy men were able by the word of God to cast out devils, but the Word Himself does mighty works by His own power. Ambrosius: Mystice autem qui in synagoga spiritum habebat immundum, populus est Iudaeorum, qui innodatus Diaboli laqueis, simulatam corporis munditiam interioris mentis sordibus inquinabat: et bene spiritum immundum habebat, quia spiritum sanctum amiserat: introierat enim Diabolus, unde Christus exierat. AMBROSE; In a mystery, the man in the synagogue with the unclean spirit is the Jewish people, which being fast bound in the wiles of the devil, defiled its vaunted cleanliness of body by the pollution of the heart. And truly it had an unclean spirit, because it had lost the Holy Spirit. For the devil entered whence Christ had gone out. Theophylactus: Sciendum est etiam, quod multi nunc Daemonia habent, scilicet qui Daemoniorum desideria implent, ut furiosi habent Daemonium irae, et sic de ceteris. Sed dominus in synagogam venit, cum mens hominis fuerit congregata, et tunc dicit Daemoni inhabitanti obmutesce; et statim eiciens eum in medium, egreditur ab eo; non enim decet hominem semper iracundum esse, bestiale namque hoc est; nec semper absque ira, insensibile namque hoc est: sed medium iter ambulare oportet, et iram contra mala habere; et sic proicitur homo cum immundus spiritus ab eo egreditur. THEOPHYL. We must know also that many now have devils, namely, such as fulfill the desires of devils, as the furious have the demon of anger; and so of the rest. But the Lord came into the synagogue when the thoughts of the man were collected, and then says to the demon that dwelt there, Hold your peace, and immediately throwing him into the middle he departs out of him. For it becomes not a man always to be angry, (that is, like the brutes,) nor always to be without anger, (for that is want of feeling,) but he must take the middle path, and have anger against what is evil; and so the man is thrown into the midst when the unclean spirit departs from him.
Lectio 8
Ambrosius: Postquam Lucas virum a spiritu nequitiae liberatum ante praemisit, substituit feminae sanitatem. Utrumque enim sexum dominus curaturus advenerat; et prior sanari debuit qui prior creatus est; unde dicitur surgens autem de synagoga introivit in domum Simonis. AMBROSE; Luke having first introduced a man delivered from an evil spirit, goes on to relate the healing of a woman. For our Lord had come to heal each sex, and he ought first to be healed who was first created. Hence it is said, And he arose out of the synagogue, and entered into Simon’s house. Chrysostomus in Matthaeum: Manebat enim apud discipulos honorans ipsos, et ob hoc animosiores reddens. CHRYS. For He honored His disciples by dwelling among them, and so making them the more zealous. Cyrillus: Aspice autem quomodo manet penes virum inopem Christus, qui spontanea voluntate paupertatem pro nobis passus est, ut discamus cum pauperibus conversari, nec spernere depressos et pauperes. Sequitur socrus autem Simonis tenebatur magnis febribus: et rogaverunt illum pro ea. CYRIL; Now, see how Christ abides in the house of a poor man, suffering poverty of His own will for our sakes, that we might learn to visit the poor, and despise not the destitute and needy. It follows: And Simon’s wife’s mother was taken with a great fever: and they besought him for her. Hieronymus super Matthaeum: Modo salvator rogatus, modo ultro curat aegrotos; ostendens se contra peccatorum quoque passiones et precibus semper annuere fidelium; et ea quae ipsi minime in se intelligunt, vel intelligenda dare, vel non intellecta dimittere: secundum illud: delicta quis intelligit? Ab occultis meis munda me, domine. BEDE; At one time at the request of others, at another of his own accord, our Savior cures the sick, showing that He is far aloof from the passions of sinners, and ever grants the prayer of the faithful, and what they in themselves little understand He either makes intelligible, or forgives their not understanding it. As, Who understands his errors? Lord, cleanse me from my secret faults. Chrysostomus: Quod autem Matthaeus hic reticuit, non differt: illud enim est brevitatis, hoc autem exquisitae interpretationis. Sequitur et stans super illam, imperavit febri; et dimisit illam. CHRYS. Because Matthew is silent on the point of asking Him, he does not differ from Luke, or it matters not, for one Gospel had brevity in view, the other accurate research. It follows: And he stood over her, &c. Basilius: In quo Lucas figuravit sermonem tamquam de praecepto animali sensibili facto, sic dicens febri imperatum, et quod febris non omisit imperantis operationem; unde sequitur et continuo surgens ministrabat illis. ORIGEN; Here Luke speaks figuratively, as of a command given to a sensible being, saying, that the fever was commanded, and neglected not the work of Him who commanded it. Hence it follows: And she arose, and ministered to them. Chrysostomus: Quia enim morbus curabilis erat, per modum medendi potestatem suam declaravit, faciens quod minime ars medicinae facere potuisset: post febris enim sedationem, multo tempore patientes egent ut pristinae restituantur sanitati; tunc autem simul omnia facta sunt. CHRYS. For since the disease was curable, He shows His power by the manner of the cure, doing what ere could never do. For after the allaying of the fever, the patient needs much time ere he be restored to his former health, but at this time all took place at once. Ambrosius: Si autem altiori consilio ista perpendamus, animi debemus intelligere et corporis sanitatem: ut prius animus, qui serpentis laborabat insidiis, absolutus sit. Denique non prius Eva esuriit, quam serpentis eam versutia tentavit; et ideo adversus ipsum auctorem peccati prius debuit medicina salutis operari. Fortassis etiam in typo mulieris illius, variis criminum febribus caro nostra languescebat; nec minorem febrem amoris esse dixerim quam caloris. AMBROSE; But if we weigh these things with deeper thoughts, we shall consider the health of the mind as well as the body; that the mind which was assailed by the wiles of the devil may be released first. Eve was not a hungered before the serpent beguiled her, and therefore against the author of evil himself ought the medicine of salvation first to operate. Perhaps also in that woman as in a type our flesh languished under the various fevers of crimes, nor should I say that the fever of love was less than that of bodily heat. Beda: Si enim virum a Daemonio liberatum moraliter animum ab immunda cogitatione purgatum significare dixerimus; consequenter femina febribus tenta, sed ad imperium domini curata, carnem ostendit a concupiscentiae suae fervore per continentiae praecepta frenatam. BEDE; For if we say that a man released from the devil represents morally the mind cleansed from unclean thoughts, consequently a woman vexed by fever, but cured at our Lord’s command, represents the flesh controlled by the rules of continence in the fury of its own lust. Cyrillus: Et nos ergo suscipiamus Iesum: cum enim visitaverit nos, et portamus eum in mente et corde, tunc enormium voluptatum aestum extinguet, et incolumes faciet, ut ministremus ei, hoc est, ei beneplacita peragamus. CYRIL; Let us therefore receive Jesus. For when He has visited us, we carry Him in our heart and mind; He will then extinguish the flames of our unlicensed pleasures, and will make us whole, so that we minister to Him, that is, do things well-pleasing to Him.
Lectio 9 Theophylactus: Considerandum est turbae desiderium: nam cum sol occidisset, adducunt ad eum infirmos, non a tempore impediti; unde dicitur cum autem sol occidisset, omnes qui habebant infirmos variis languoribus, ducebant illos ad eum. THEOPHYL. We must observe the zeal of the multitude, who after the sun had set bring their sick to Him, not deterred by the lateness of the day; as it is said, Now when the sun was setting, they brought their sick. Origenes: Ideo quidem circa solis occasum, idest elapsa die, illos educebant, quia verecundabantur, vel timebant Pharisaeos; vel quia de die intenti erant circa alia; vel quia putabant non licere sanare in sabbato. Ipse autem sanabat eos; unde sequitur at ille singulis manus imponens, curabat omnes. ORIGEN; It was ordered about sun-set, that is, when the day was gone, that they should bring them out, either because during the day they were employed about other things, or because they thought that it was not lawful to heal on the sabbath. But He healed them, as it follows, But he laid his hands upon every one of them. Cyrillus: Quamvis autem ut Deus potuisset omnes verbo pellere morbos, tamen tangit eos, ostendens propriam carnem efficacem ad praestanda remedia, nam caro Dei erat. Sicut enim ignis appositus vasi aeneo imprimit ei propriae caliditatis effectum; sic omnipotens Dei verbum, cum univit sibi veraciter assumptum templum ex virgine animatum et intellectivum, particeps suae potestatis, eius effectum inseruit. Tangat et nos, immo potius nos illum tangamus, quatenus et nos ab animarum infirmitatibus liberet, nec non a Daemonum impugnatione et superbia; sequitur enim exibant autem Daemonia a multis clamantia et dicentia: quia tu es filius Dei. CYRIL; But although as God He was able to drive away diseases by His word, He nevertheless touches them, showing that His flesh was powerful to apply remedies, since it was the flesh of God; for as fire, when applied to a brazen vessel, imprints on it the effect of its own heat, so the omnipotent Word of God, when He united to Himself in real assumption a living virgin temple, endued with understanding, implanted in it a participation of His own power. May He also touch us, nay rather may we touch Him, that He may deliver us from the infirmities of our souls as well as the assaults of the evil spirit and pride! For it follows, And devils also came out. Beda: Daemonia filium Dei confitentur, et, sicut postea dicitur, sciebant ipsum esse Christum: quia cum ieiunio fatigatum eum Diabolus videret, verum hominem intellexit; sed quia tentando non praevaluit, utrum filius Dei esset dubitabat; nunc autem per signorum potentiam vel intellexit vel potius suspicatus est esse filium Dei. Non igitur ideo Iudaeis eum crucifigere persuasit, quia Christum sive Dei filium non esse putavit; sed quia se morte illius non praevidit esse damnandum. De hoc enim mysterio a saeculis abscondito dicit apostolus quod nemo principum huius saeculi cognovit: si enim cognovissent, nunquam dominum gloriae crucifixissent. BEDE; The devils confess the Son of God, and as it is afterwards said, they knew him to be Christ; for when the devil saw Him distressed by fasting, he perceived Him to be truly man, but when he prevailed not in his trial he doubted whether or not He were the Son of God, but now by the power of Christ’s miracles he either perceived or suspected Him to be the Son of God. He did not then persuade the Jews to crucify Him because he thought Him not to be Christ or the Son of God, but because he did not foresee that by this death he himself would be condemned. Of this mystery hidden from the world the Apostle says, that none of the princes of this world knew, for if they had known they would never have crucified the Lord of Glory. Chrysostomus in Marcum: In hoc autem quod sequitur et increpans non sinebat ea loqui, percipe Christi humilitatem: non sinebat ut Daemones immundi eum manifestarent; non enim oportebat eos subripere officii apostolici gloriam, nec decebat Christi mysterium lingua foeda publicari. CHRYS. But in what follows, And he rebuking them suffered them not to speak, mark the humility of Christ, who would not let the unclean spirits make Him manifest. For it was not fit that they should usurp the glory of the Apostolical office, nor did it become the mysteries of Christ to be made public by impure tongues. Theophylactus: Quia non est speciosa laus in ore peccatoris; vel quia nolebat invidiam accendere Iudaeorum ex hoc quod ab omnibus laudaretur. THEOPHYL. Because, “praise is not seemly in the mouth of a sinner.” Or, because He did not wish to inflame the envy of the Jews by being praised of all. Beda: Ipsi autem apostoli praecipiuntur reticere de illo, ne divina maiestate praedicata, passionis dispensatio differretur. BEDE; But the Apostles themselves are commanded to be silent concerning Him, lest by proclaiming His divine Majesty, the dispensation of His Passion should be delayed.
Lectio 10
Chrysostomus: Postquam satis utilitatis populis per miracula est collatum, oportebat eum abesse: maiora namque putantur miracula post absentiam operantis, dum ipsa magis exclamant, et vice vocis fruuntur; unde dicitur facta autem die, egressus ibat in desertum locum. CHRYS. When he had bestowed sufficient favor upon the people by miracles, it was necessary for Him to depart. For miracles are always thought greater when the worker is gone, since they themselves are then the more heeded, and have in their turn a voice; as it is said, But when it was as day, he departed, and went. Graecus: Abiit etiam in desertum, ut Marcus dixit, et orabat: non quod ipse oratione indigeret, sed ut nobis bonae operationis fieret forma. GREEK EX. He went also into the desert, as Mark says, and prayed; not that he needed prayer, but as an example to us of good works. Chrysostomus: Pharisaei quidem, ipsis prodigiis praedicantibus, potentia Christi scandalizabantur; populi vero eloquia audientes, acquiescebant et sequebantur; unde sequitur et turbae requirebant eum, et venerunt usque ad ipsum; et detinebant illum, ne discederet ab eis; non quidem aliqui primatum aut Scribarum, sed quoscumque malitiae fucus non denigraverat, et illaesam habebant conscientiam. CHRYS. The Pharisees indeed, seeing how that the miracles themselves published His fame, were offended at His power. But the people hearing His words, assented and followed; as it is said, And the multitudes sought him, not indeed any of the chief priests, or scribes, but all those who had not been blackened with the dark stain of malice, and preserved their consciences unhurt. Graecus: Quod autem Marcus dicit apostolos pervenisse ad eum dicentes quod omnes quaerunt te, Lucas vero dicat populus pervenisse, non discrepant ab invicem. Applicuerant enim ad ipsum populi, apostolorum sequentes vestigia; dominus autem gaudebat detentus, sed mandabat ut eum dimitterent, ut etiam alii participes forent eius doctrinae, quasi tempore suae praesentiae non multum duraturo; unde sequitur quibus ait: quia et aliis civitatibus oportet me evangelizare regnum Dei, quia ideo missus sum. Marcus dicit: ad hoc veni, ostendens divinitatis eius celsitudinem, et voluntariam exinanitionem; Lucas vero dicit ad hoc missus sum, idest incarnationem ostendens, necnon beneplacitum patris missionem appellans; et ille quidem simpliciter dicit: ut praedicem, iste vero regnum Dei adiungit, quod est ipse Christus. GREEK EX. Now when Mark says that the Apostles came to him, saying, All seek you, but Luke, that the people came, there is no difference between them, for the people came to Him following in the footsteps of the Apostles. But the Lord rejoiced in being held back, yet bid them let Him go, that others also might partake of His teaching, as the time of His presence would not last long; as it follows, And he said to them, I must preach the kingdom of God to other cities also, &c. Mark says, to this I came, showing the loftiness of His divine nature, and His voluntary emptying Himself of it. But Luke says, to this am I sent, showing His incarnation, and calling also the decree of the Father, a sending Him forth; and one simply says, To preach, the other added, the kingdom of God, which is Christ Himself. Chrysostomus: Simul etiam considera, quod poterat in eodem loco manendo, omnes attrahere ad se; non tamen hoc fecit, praebens nobis exemplum ut perambulemus et requiramus pereuntes, sicut pastor ovem perditam, et medicus accedit ad infirmum: una enim anima recuperata, poterit aliquis mille delicta abolere; unde et hic sequitur et erat praedicans in synagogis Galilaeae. Frequentabat quidem synagogas, docens illos quod non esset seductor: nam si iugiter inhabitata coleret, diffamarent eum velut latitantem. CHRYS. Observe also, that He might, by abiding in the same place, have drawn all men over to Himself. He did not however do so, giving us an example to go about and seek those who are perishing, as the shepherd his lost sheep, and as the physician the sick. For by recovering one soul, we may be able to blot out a thousand sins. Hence also it follows, And he was preaching in the synagogues of Galilee. He frequently indeed went to the synagogues, to show them that He was no deceiver. For if He were constantly to dwell in the desolate places, they would spread abroad that He was concealing Himself. Beda: Si autem occasu solis mystice mors domini exprimitur, die redeunte resurrectio illius indicatur; cuius manifestata luce, a credentium turbis requiritur, et in gentium deserto inventus, ne abeat detinetur; maxime cum hoc contigerit prima sabbati, quo resurrectio celebrata est. BEDE; But if the sun-setting mystically expresses the death of our Lord, the returning day denotes His resurrection, (the light of which being made manifest, He is sought for by the multitudes of believers, and being found in the desert of the Gentiles He is held back by them, lest He should depart;) especially as this took place on the first day of the week, on which day the Resurrection was celebrated.
Caput 5 CHAPTER V Lectio 1
Ambrosius in Lucam: Ubi dominus impertivit multis varia genera sanitatum, nec tempore, nec loco coepit a studio sanandi turba cohiberi: vespera incubuit, sequebantur: stagnum occurrit, et turbae urgebant: unde dicitur factum est autem cum turbae irruerent in eum. AMBROSE; When the Lord had performed many and various kinds of cures, the multitude began to heed neither time nor place in their desire to be healed. The evening came, they followed; a lake is before them, they still press on; as it is said, And it came to pass, as the people pressed upon him. Chrysostomus: Erant enim ei connexi, diligentes eum et mirantes, et tenere cupientes. Quis enim discessisset, dum huiusmodi miracula faciebat? Quis noluisset solam prospicere faciem, et os talia loquens? Neque enim in agendo miracula solum admirabilis erat; sed visus eius abundabat plurima gratia; unde et loquentem eum audiunt in silentio, seriem locutionis non irrumpentes; dicitur enim ut audirent verbum Dei, et ipse stabat secus stagnum Genezareth. CHRYS. For they clung to Him with love and admiration, and longed to keep Him with them. For who would depart while He performed such miracles? who would not be content to see only His face, and the mouth that uttered such things? Nor as performing miracles only was He an object of admiration, but His whole appearance was overflowing with grace. Therefore when He speaks, they listen to Him in silence, interrupting not the chain of His discourse; for it is said, that they might hear the word of God, &c. It follows, And he stood near the lake of Gennesaret. Beda: Stagnum Genezareth idem dicunt esse quod mare Galilaeae, vel mare Tiberiadis; sed mare Galilaeae ab adiacente provincia dicitur; mare autem Tiberiadis a proxima civitate. Porro Genezareth a laci ipsius natura, quae crispantibus aquis de seipso sibi excitare auram perhibetur, Graeco vocabulo quasi generans sibi auram dicitur: neque enim in stagni morem sternitur aqua, sed frequentibus auris spirantibus agitatur, haustu dulcis, et ad potandum habilis. Sed Hebraeae linguae consuetudine omnis aquarum congregatio, sive dulcis, sive salsa, mare nuncupatur. BEDE; The lake of Gennesaret is said to be the same as the sea of Galilee or the sea of Tiberias; but it is called the sea of Galilee from the adjacent province, the sea of Tiberias from a neighboring city. Gennesaret, however, is the name given it from the nature of the lake itself, (which is thought from its crossing waves to raise a breeze upon itself,) being the Greek expression for “making a breeze to itself.” For the water is not steady like that of a lake, but constantly agitated by the breezes blowing over it. It is sweet to the taste, and wholesome to drink. In the Hebrew tongue, any extent of water, whether it be sweet or salt, is called a sea. Theophylactus: Fugit autem dominus gloriam quanto magis ipsa eum sequebatur; et ideo a turbis se separans ascendit in navem. Et vidit duas naves stantes secus stagnum: piscatores autem descenderant, et lavabant retia. THEOPHYL. But the Lord seeks to avoid glory the more it followed Him, and therefore separating Himself from the multitude, He entered into a ship, as it is said, And he saw two ships standing near the lake: but the Fishermen were gone out of them, and were washing their nets. Chrysostomus: Quod signum erat vocationis. Secundum vero Matthaeum invenit eos reficientes retia; tantus enim erat paupertatis excessus, ut laniata repararent, nova nequeuntes habere. Volens autem diligenter congregare spectaculum, ut nemo remaneret post tergum, sed omnes facie ad faciem cernerent, ascendit in navim; unde dicitur ascendens autem in unam navim, quae erat Simonis, rogavit eum a terra reducere pusillum. CHRYS. This was a sign of leisure, but according to Matthew He finds them mending their nets. For so great was their poverty, that they patched up their old nets, not being able to buy new ones. But our Lord was very desirous to collect the multitudes, that none might remain behind, but they might all behold Him face to face; He therefore enters into a ship, as it is said, And he entered into a ship, which was Simon’s, and prayed him. Theophylactus: Vide autem Christi mansuetudinem, quomodo rogat Petrum; et Petri obedientiam, quomodo in omnibus fuit obediens. THEOPHYL. Behold the gentleness of Christ; He asks Peter; and the willingness of Peter, who was obedient in all things. Chrysostomus: Postquam vero multa peregerat miracula, iterum doctrinam proponit, et existens in mari piscatur existentes in terra; unde sequitur et sedens docebat turbas de navicula. CHRYS. After having performed many miracles, He again commences His teaching, and being on the sea, He fishes for those who were on the shore. Hence it follows, And he sat down and taught the people out of the ship. Gregorius Nazianzenus: Cunctis condescendens, ut a profundis extrahat piscem, hominem scilicet natantem in mobilibus rebus, et amaris huius vitae procellis. GREG NAZ. Condescending to all, in order that He might draw forth a fish from the deep, i.e. man swimming in Or the ever changing scenes and bitter storms of this life. Beda: Mystice autem duae naves circumcisionem et praeputium figurant; quas videt dominus, quia in utroque populo novit qui sunt eius, et ad futurae vitae tranquillitatem quasi ad littus videndo, hoc est misericorditer visitando, provehit. Piscatores sunt Ecclesiae doctores, qui nos per rete fidei comprehendunt, et quasi littori, sic terrae viventium advehunt. Sed haec retia modo laxantur in capturam, modo lota plicantur: quia non omne tempus est habile doctrinae; sed nunc exercenda est lingua doctoris, et nunc suimet cura gerenda. Navis Simonis est Ecclesia primitiva, de qua Paulus dicit: qui operatus est Petro in apostolatum circumcisionis; bene una dicta, quia multitudinis credentium erat cor unum et anima una. BEDE; Now mystically, the two ships represent circumcision and uncircumcision. The Lord sees these, because in each people He knows who are His, and by seeing, i.e. by a merciful visitation, He brings them nearer the tranquillity of the life to come. The fishermen are the doctors of the Church, because by the net of faith they catch us, and bring us as it were ashore to the land of the living. But these nets are at one time spread out for catching fish, at another washed and folded up. For every time is not fitted for teaching, but at one time the teacher must speak with the tongue, and at another time we must discipline ourselves. The ship of Simon is the primitive Church, of which St. Paul says, He that wrought effectually in Peter to the Apostleship of circumcision. The ship is well called one, for in the multitude of believers there was one heart and one soul. Augustinus de quaest. Evang: De qua docebat turbas, quia de auctoritate Ecclesiae docet gentes. Quod autem dominus ascendens in navim rogat eum a terra reducere pusillum, significat temperate utendum verbo ad turbas, ut nec terrena eis praecipiantur, nec a terrenis in profunda sacramentorum recedatur. Vel prius in proximis regionibus gentibus praedicandum, ut quod postea dicit duc in altum, ad remotiores gentes postea praedicandum praecipiat. AUG. From which ship He taught the multitude, for by the authority of the Church He teaches the Gentiles. But the Lord entering the ship, and asking Peter to put off a little from the land, signifies that we must be moderate in our words to the multitude, that they may be neither taught earthly things, nor from earthly things rush into the depths of the sacraments. Or, the Gospel must first be preached to the neighboring countries of the Gentiles, that (as He afterwards says, Launch out into the deep) He might command it to be preached afterwards to the more distant nations.
Lectio 2
Cyrillus: Postquam sufficienter populum docuerat, regreditur iterum ad magnificentias proprias, et per piscatoria ministeria piscatur discipulos; unde sequitur ut autem cessavit loqui, dixit ad Simonem: duc in altum, et laxate retia vestra in capturam. CYRIL; Having sufficiently taught the people, He returns again to His mighty works, and by the employment of fishing fishes for His disciples. Hence it follows, When he had left off speaking, he said to Simon, Launch out into the deep, and let down your nets for a draught. Chrysostomus: Condescendens enim hominibus, sicut magos per sidus vocavit, sic et piscatores per piscatoriam artem. CHRYS. For in His condescension to men, He called the wise men by a star, the fishermen by their art of fishing. Theophylactus: Petrus autem non distulit; unde sequitur et respondens Simon dixit illi: praeceptor, per totam noctem laborantes nihil cepimus. Non autem addidit: non te audiam, nec secundis laboribus me exponam; sed magis subdit in verbo autem tuo laxabo rete: quia vero turbam de navicula dominus instruxerat, non sine mercede naviculae dominum dereliquit, dupliciter beneficians ipsum: quia primo dedit ei multitudinem piscium, et deinde discipulum ipsum fecit. Et cum hoc fecisset, concluserunt piscium multitudinem copiosam. Tot autem pisces cepit ut non posset eos foras educere, sed a sociis auxilium peteret; unde sequitur rumpebatur autem rete eorum: et annuerunt sociis qui erant in alia navi, ut venirent et adiuvarent eos. Per nutum ipsos vocant: quia ex stupore propter capturam piscium loqui non poterant. Et sequitur de eorum auxilio, cum dicitur et venerunt, et impleverunt ambas naviculas, ita ut pene mergerentur. THEOPHYL. Peter did not refuse to comply, as it follows, And Simon answering said to him, Master, we have toiled all night and have taken nothing. He did not go on to say, “I will not hearken to you, nor expose myself to additional labor,” but rather adds, Nevertheless, at your word I will let down the net. But our Lord, since he had taught the people out of the ship, left not the master of the ship without reward, but conferred on him a double kindness, giving him first a multitude of fishes, and next making him His disciple: as it follows, And when they had done this, they enclosed a great multitude of fishes. They took so many fishes that they could not pull them out, but sought the assistance of their companions; as it follows, But their net broke, and they beckoned to their partners who were in the other ship to come, &c. Peter summons them by a sign, being unable to speak from astonishment at the draught of fishes. We next hear of their assistance, And they came and filled both the ships. Augustinus de Cons. Evang: Ioannes quidem videtur simile miraculum dicere; sed illud longe aliud est, quod factum est post resurrectionem domini ad mare Tiberiadis: ibi enim non solum ipsum tempus valde diversum est, sed etiam res ipsa plurimum distat: nam retia illic in dexteram partem missa, centum quinquaginta tres pisces ceperunt, magnos quidem; sed pertinuit ad Evangelistam dicere, quod cum tam magni essent, retia non sunt disrupta; respicientem scilicet ad hoc factum quod Lucas commemorat, ubi prae multitudine piscium retia rumpebantur. AUG. John seems indeed to speak of a similar miracle, but this is very different from the one he mentions. That took place after our Lord’s resurrection at the lake of Tiberias, and not only the time, but the miracle itself is very different. For in the latter the nets being let down on the right side took one hundred and fifty-three fishes, and these of large size, which it was necessary for the Evangelist to mention, because though so large the nets were not broken, and this would seem to have reference to the event which Luke relates, when from the multitude of the fishes the nets were broken. Ambrosius: Mystice autem navis Petri, secundum Matthaeum fluctuat, secundum Lucam repletur piscibus, ut et principia Ecclesiae fluctuantis, et posteriora exuberantis agnoscas. Non turbatur ista quae Petrum habet; turbatur illa quae Iudam habet: in utraque Petrus; sed qui suis meritis firmus est, turbatur alienis. Caveamus igitur proditorem, ne per unum plurimi fluctuemus. Illic turbatio ubi modica fides; hic securitas ubi perfecta dilectio. Denique etsi aliis imperatur ut laxent retia sua, soli tamen Petro dicitur duc in altum, hoc est in profundum disputationum. Quod est tam altum quam scire Dei filium? Quae sunt autem apostolorum quae laxari iubentur retia, nisi verborum complexiones, et quasi quidam orationis sinus, et disputationum recessus, qui eos quos ceperint non amittant? Et bene apostolica instrumenta piscandi retia sunt, quae non captos perimunt, sed reservant, et fluctuantes de infimis ad superna transducunt. Dicit autem praeceptor, per totam noctem laborantes nihil cepimus: quia non hoc humanae facundiae opus, sed supernae vocationis est munus. Qui autem nihil ante ceperant, magnam in verbo domini concludunt piscium multitudinem. AMBROSE; Now in a mystery, the ship of Peter, according to Matthew, is beaten about by the waves, according to Luke, is filled with fishes, in order that you might understand the Church at first wavering, at last abounding. The ship is not shaken which holds Peter; that is which holds Judas. In each was Peter; but he who trusts in his own merits is disquieted by another’s. Let us beware then of a traitor, lest through one we should many of us be tossed about. Trouble is found there where faith is weak, safety here where love is perfect. Lastly, though to others it is commanded, Let down your nets, to Peter alone it is said, Launch out into the deep, i.e. into deep researches. What is so deep, as the knowledge of the Son of God! But what are the nets of the Apostles which are ordered to be let down, but the interweaving of words and certain folds, as it were, of speech, and intricacies of argument, which never let those escape whom they have once caught. And rightly are nets the Apostolical instruments for fishing, which kill not the fish that are caught, but keep them safe, and bring up those that are tossing about in the waves from the depths below to the regions above. But he says, Master, we have toiled the whole night and have caught nothing; for this is not the work of human eloquence but the gift of divine calling. But they who had before caught nothing, at the word of the Lord enclosed a great multitude of fishes. Cyrillus: Hoc autem fuit figura futuri: non enim incassum laborabunt evangelicae doctrinae rete tendentes; sed greges gentium aggregabunt. CYRIL; Now this was a figure of the future. For they will not labor in vain who let down the net of evangelical doctrine, but will gather together the shoals of the Gentiles. Augustinus de quaest. Evang: Quod autem retia rumpebantur piscium copia, et naviculae impletae sunt, ita ut pene mergerentur, significat hominum carnalium multitudinem tantam futuram in Ecclesia, ut etiam disruptione pacis per haereses et schismata scinderetur. AUG. Now the circumstance of the nets breaking, and the ships being filled with the multitude of fishes that they began to sink, signifies that there will be in the Church so great a multitude of carnal men, that unity will be broken up, and it will be split into heresies and schisms. Beda: Rumpitur autem rete, sed non labitur piscis, quia suos dominus inter persequentium scandala servat. BEDE; The net is broken, but the fish escape not, for the Lord preserves His own amid the violence of persecutors. Ambrosius: Alia autem navis est Iudaea, ex qua Ioannes et Iacobus eliguntur. Hi igitur de synagoga ad navim Petri, hoc est ad Ecclesiam, convenerunt, ut implerent ambas naviculas: omnes enim in nomine Iesu genuflectunt, sive Iudaeus sive Graecus. AMBROSE; But the other ship is Judea, out of which James and John are chosen. These then came from the synagogue to the ship of Peter in the Church, that they might fill both ships. For at the name of Jesus every knee shall bow, whether Jew or Greek. Beda: Vel alia navis est Ecclesia gentium, quae et ipsa, una navicula non sufficiente, piscibus impletur electis: quia novit dominus qui sunt eius. Et apud ipsum certus est suorum numerus electorum; dumque tot in Iudaea credituros non invenit quot ad fidem vitamque praedestinatos novit aeternam, quasi alterius navis receptacula piscibus quaerens suis, corda quoque gentium fidei gratia replet. Et bene rupto reti socia navis advocatur, quando Iudas proditor, Simon magus, Ananias et Saphira, et multi discipulorum abierunt retro: ac deinde Barnabas et Paulus ad gentium sunt apostolatum segregati. BEDE; Or the other ship is the Church of the Gentiles, which itself also (one ship being not sufficient) is filled with chosen fishes. For the Lord knows who are His, and with Him the number of His elect is sure. And when He finds not in Judea so many believers as He knows are destined to eternal life, He seeks as it were another ship to receive His fishes, and fills the hearts of the Gentiles also with the grace of faith. And well when the net brake did they call to their assistance the ship of their companions, since the traitor Judas, Simon Magus, Ananias and Sapphira, and many of the disciples, went back. And then Barnabas and Paul were separated for the Apostleship of the Gentiles. Ambrosius: Possumus tamen et aliam Ecclesiam intelligere navim alterius: ab una enim plures Ecclesiae derivantur. AMBROSE; We may understand also by the other ship another Church, since from one Church several are derived. Cyrillus: Innuit autem sociis ut auxiliarentur eis: multi enim sequuntur apostolorum labores; et prius illi qui Evangeliorum ediderunt Scripturas, post quos alii praesides et populorum pastores, et in deitatis doctrina periti. CYRIL; But Peter beckons to his companions to help them. For many follow the labors of the Apostles, and first those who brought out the writings of the Gospels, next to whom are the other heads and shepherds of the Gospel, and those skilled in the teaching of the truth. Beda: Harum autem impletio navium in fines saeculi crescit; sed quod impletae merguntur, hoc est in submersione premuntur (non enim sunt submersae, sed periclitatae), apostolus exponit dicens: in novissimis diebus erunt tempora periculosa, et erunt homines seipsos amantes, etc.: nam mergi naves, est homines in saeculo, ex quo electi per fidem fuerant, morum pravitate relabi. BEDE; But the filling of these ships goes on until the end of the world. But the fact that the ships, when filled, begin to sink, i.e. become weighed low down in the water; (for they are not sunk, but are in great danger,) the Apostle explains when he says, In the last days perilous times shall come; men shall be lovers of their own selves, &c. For the sinking of the ships is when men, by vicious habits, fall back into that world from which they have been elected by faith.
Lectio 3
Ambrosius: Admirabatur Petrus dona divina; et quo plus metuerat, praesumebat minus; unde dicitur quod cum videret Simon Petrus, procidit ad genua Iesu, dicens: exi a me, domine, quia homo peccator sum. BEDE; Peter was astonished at the divine gift, and the more he feared, the less did he now presume; as it is said, When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord. Cyrillus: Reducens enim ad conscientiam patrata delicta, tremit et trepidat, et velut immundus mundum non credit se posse suscipere: acceperat enim a lege, distinguendum esse inter maculatum et sanctum. CYRIL; For calling back to his consciousness the crimes he had committed, he is alarmed and trembles, and as being unclean, he believes it impossible he can receive Him who is clean, for he had learnt from the law to distinguish between what is defiled and holy. Gregorius Nyssenus: Cum enim mandasset demergere retia, tanta copia piscium capta est, quantum ipse maris dominus et terrae voluerat. Vox enim verbi semper est vox virtutis, cuius praecepto in origine mundi lux et ceterae creaturae prodibant. In his admiratur Petrus; unde sequitur stupor enim circumdederat eum, et omnes qui cum illo erant, in captura piscium quam ceperant; similiter autem Iacobum et Ioannem filios Zebedaei, qui erant socii Simonis. GREG. NYSS. When Christ commanded to let down the nets, the multitude of the fishes taken was just as great as the Lord of the sea and land willed. For the voice of the Word is the voice of power, at whose bidding at the beginning of the world light and the other creatures came forth. At these things Peter wonders, for he was astonished, and all that were with him, &c. Augustinus de Cons. Evang: Andream non nominat, qui tamen intelligitur in ea navi fuisse, secundum Matthaei et Marci narrationem. Et ait ad Simonem Iesus: noli timere. AUG. He does not mention Andrew by name, who however is thought to have been in that ship, according to the accounts of Matthew and Mark. It follows, And Jesus said to Simon, Fear not. Ambrosius: Dic et tu exi a me, domine, quia peccator sum, ut respondeat Deus noli timere. Indulgenti domino peccatum fatere. Vides quam bonus dominus, qui tantum tribuit hominibus ut vivificandi habeant potestatem; unde sequitur ex hoc iam homines eris capiens. AMBROSE; Say you also, Depart from me, for I am a sinful man, O Lord, that God may answer, Fear not. Confess your sin, and the Lord will pardon you. See how good the Lord is, who gives so much to men, that they have the power of making alive. As it follows, From henceforth you shall catch men. Beda: Hoc ad ipsum Petrum specialiter pertinet: exponit enim ei dominus quid haec captura piscium significet; quod scilicet ipse sicut nunc per retia pisces, sic aliquando per verba sit capturus homines: totusque facti huius ordo quid in Ecclesia, cuius ipse typum tenet, quotidie geratur, ostendit. BEDE; This especially belongs to Peter himself, for the Lord explains to him what this taking of fish means; that in fact as now he takes fishes by the net, so hereafter he will catch men by words. And the whole order of this event shows what is daily going on in the Church, of which Peter is the type. Chrysostomus: Considera autem eorum fidem et obedientiam; habentes enim opus prae manibus appetibilis piscationis, cum audissent mandantem, non distulerunt, sed relictis omnibus sequebantur. Talem enim obedientiam requirit a nobis Christus, ut eam non praetermittamus, etiam si aliquid valde necessarium urgeat; unde et sequitur et subductis ad terram navibus, relictis omnibus, secuti sunt eum. CHRYS. But mark their faith and obedience. For though they were eagerly engaged in the employment of fishing, yet when they heard the command of Jesus, they delayed not, but forsook all and followed Him. Such is the obedience which Christ demands of us; we must not forego it, even though some great necessity urges us. Hence it follows, And having brought their ships to land. Augustinus de Cons. Evang: Matthaeus et Marcus breviter hoc perstringunt quemadmodum gestum sit, quod Lucas hic apertius explicavit. Hoc tamen videtur distare quod tantum Petro a domino dictum commemorat ex hoc iam homines eris capiens, quod illi ambobus fratribus dictum esse narraverunt. Sed potuit utique prius hoc Petro dici, cum de capta ingenti multitudine piscium miraretur, quod Lucas insinuavit; ambobus postea, quod illi duo commemoraverunt. Vel intelligendum est hoc primo fuisse factum quod Lucas commemorat; nec tunc eos a domino vocatos, sed tantum fuisse praedictum Petro quod homines esset capturus: non autem quod numquam pisces esset capturus: unde datur locus intelligere eos ad capturam piscium remeasse, ut postea fieret quod Matthaeus et Marcus narrant: tunc enim non subductis ad terram navibus, tamquam cura redeundi, sed ita eum secuti sunt, tamquam vocantem aut iubentem. Sed si, secundum Ioannem, iuxta Iordanem secuti sunt eum Petrus et Andreas; quomodo ab aliis Evangelistis dicitur quod eos in Galilaea piscantes invenit et ad discipulatum vocavit, nisi quia intelligendum est, non sic eos vidisse dominum iuxta Iordanem ut ei inseparabiliter cohaererent, sed tantum cognovisse quis esset, eumque miratos ad propria remeasse? AUG. Matthew and Mark here briefly state the matter, and how it was done. Luke explains it more at large. There seems however to be this difference, that he makes our Lord to have said to Peter only, From henceforth you shall catch men, whereas they related it as having been spoken to both the others. But surely it might have been said at first to Peter, when he marveled at the immense draught of fishes, as Luke suggests, and afterwards to both, as the other two have related it. Or we must understand the event to have taken place as Luke relates, and that the others were not then called by the Lord, but only it was foretold to Peter that he should catch men, not that he should no more be employed in fishing; and hence there is room for supposing that they returned to their fishing, so that afterwards that might happen which Matthew and Mark speak of. For then the ships were not brought to land, as if with the intention of returning, but they followed Him as calling or commanding them to come. But if according to John, Peter and Andrew followed Him close by Jordan, how do the other Evangelists say that He found them fishing in Galilee, and called them to the discipleship? Except we understand that they did not see the Lord near Jordan so as to join Him inseparably, but knew only who He was, and marveling at Him returned to their own. Ambrosius: Mystice autem quos Petrus in verbo capit, negat suam praedam, negat suum munus. Exi, inquit, a me, domine. Noli timere et tu quae tua sunt domino deferre, quia quae sua sunt nobis ille concessit. AMBROSE; But mystically, those whom Peter takes by his word, he claims not as his own booty or his own gift. Depart, he says, from me, O Lord. Fear not then also to ascribe what is your own to the Lord, for what was His He has given to us. Augustinus de quaest. Evang: Vel aliter. Ex persona Ecclesiae carnalibus hominibus plenae Petrus dicit exi a me, quia homo peccator sum; tamquam Ecclesia turbis carnalium impleta, et eorum moribus pene submersa, regnum spiritualium, in quibus maxime persona Christi eminet, a se quodammodo repellat. Non enim hoc voce linguae dicunt homines bonis ministris Dei, ut eos a se repellant; sed voce morum et actuum suadent a se recedi, ne per bonos regantur, et eo vehementius quo deferunt eis honorem; ut honorificentiam eorum significaverit Petrus cadens ad pedes domini, mores autem in eo quod dixit exi a me. AUG. Or, Peter speaks in the character of A the Church full of carnal men, Depart from me, for I am a sinful man. As if the Church, crowded with carnal men, and almost sunk by their vices, throws off from it, as it were, the rule in spiritual things, wherein the character of Christ chiefly shines forth. For not with the tongue do men tell the good servants of God that they should depart from them, but with the utterance of their deeds and actions they persuade them to go away, that they may not be governed by the good. And yet all the more anxiously do they hasten to pay honors to them, just as Peter testified his respect by falling at the feet of our Lord, but his conduct in saying, Depart from me. Beda: Confortat autem dominus timorem carnalium, ne quis vel de suae conscientia culpae tremens, vel de aliorum innocentia stupens sanctitatis iter formidet aggredi. BEDE; But the Lord allays the fears of carnal men, that no one trembling at the consciousness of his guilt, or astonished at the innocence of others, might be afraid to undertake the journey of holiness. Augustinus de quaest. Evang: Dominus autem dum non recessit ab eis, significat, in bonis et spiritualibus viris non esse oportere hanc voluntatem ut peccatis turbarum commoti, quo quasi securius tranquilliusque vivant, munus ecclesiasticum deserant. Quod autem subductis ad terram navibus, relictis omnibus secuti sunt eum, potest significare finem temporis quo ab huius mundi salo, qui Christo inhaeserunt penitus recessuri sunt. AUG. But the Lord did not depart from them, showing thereby that good and spiritual men, when they ere troubled by the wickedness of the many, ought not to wish to abandon their ecclesiastical duties, that they might live as it were a more secure and tranquil life. But the bringing their ships to land, and forsaking all to follow Jesus, may represent the end of time, when those who have clung to Christ shall altogether depart from the storms of this world.
Lectio 4
Ambrosius in Lucam: Quarto signo, ex quo in Capharnaum dominus venit leprosus sanatur. Si autem quarto die solem illuminavit, et clariorem ceteris fecit, hoc clarius opus aestimare debemus, de quo dicitur et factum est cum esset in una civitate, et ecce vir plenus lepra. Bene ubi leprosus mundatur, certus non exprimitur locus, ut ostendatur non unum populum specialis alicuius civitatis, sed omnes populos fuisse sanatos. AMBROSE; The fourth miracle after Jesus came to Capernaum was the healing of a leprous man. But since He illumined the fourth day with the sun, and made it more glorious than the rest, we ought to think this work more glorious than those that went before; of which it is said, And it came to pass, when he was in a certain city, behold a man full of leprosy. Rightly no definite place is mentioned where the leprous man was healed, to signify that not one people of any particular city, but all nations were healed. Athanasius Adoravit autem leprosus dominum Deum existentem in corpore; et neque propter carnem putavit esse creaturam verbum Dei; nec pro eo quod verbum erat, vilipendit carnem quam vestiebat; immo ut in templo creato adorabat omnium creatorem, in faciem procidens; sequitur enim et videns Iesum et procidens in faciem, rogavit eum. ATHAN. Now the leper worshipped the Lord God in His bodily form, and thought not the Word of God to be a creature because of His flesh, nor because He was the Word did he think lightly of the flesh which He put on; nay rather in a created temple he adored the Creator of all things, falling down on his face, as it follows, And when he saw Jesus he fell on his face, and besought him. Ambrosius: Quod in faciem procidit, humilitatis est et pudoris, ut unusquisque de vitae suae maculis erubescat: sed confessionem verecundia non repressit: ostendit vulnus, remedium postulavit, dicens domine, si vis, potes me mundare. De voluntate domini non quasi pietatis incredulus dubitavit; sed quasi iniquitatis suae conscius non praesumpsit: religionis autem et fidei plena confessio est quae in voluntate domini posuit potestatem. AMBROSE; In falling upon his face he marked his humility and modesty, for every one should blush at the stains of his life, but his reverence kept not back his confession, he shows his wound, and asks for a remedy, saying, If you will, you can make me clean. Of the will of the Lord he doubted, not from distrust of His mercy, but checked by the consciousness of his own unworthiness. But the confession is one full of devotion and faith, placing all power in the will of the Lord. Cyrillus: Noverat enim lepram experimentis medicorum non cedere; sed vidit divina maiestate pelli Daemones, et ceteros ab aliis valetudinibus curari, quae coniecit divina dextera fieri. CYRIL; For he knew that leprosy yields not to the skill of physicians, but he saw the devils cast out by the Divine authority, and multitudes cured of divers diseases, all which he conceived was the work of the Divine arm. Titus: Addiscamus etiam ex verbis leprosi corporalium infirmitatum medelam non quaerere, sed divino beneplacito totum committere, qui novit opportuna, et omnia iudicio disposuit. TITUS BOST. Let us learn from the words of the leper not to go about seeking the cure of our bodily infirmities, but to commit the whole to the will of God, Who knows what is best for us, and disposes all things as He will. Ambrosius: Eo autem sanat genere quo fuerat obsecratus; unde sequitur et extendens Iesus manum, tetigit illum. Lex tangi leprosos prohibet; sed qui dominus legis est, non obsequitur legi, sed legem facit. Non ergo tetigit, quia sine tactu mundare non poterat, sed ut probaret quia subiectus non erat legi, nec contagium timebat ut homines, sed quia contaminari non poterat qui alios liberabat; simul e contrario ut lepra tactu domini fugaretur, quae solebat contaminare tangentem. AMBROSE; He heals in the same manner in which He had been entreated to heal, as it follows, And Jesus put forth his hand, and touched him, &c. The law forbids to touch the leprous man, but He who is the Lord of the law submits not to the law, but makes the law; He did not touch because without touching He was unable to make him clean, but to show that he was neither subject to the law, nor feared the contagion as man; for He could not be contaminated Who delivered others from the pollution. On the other hand, He touched also, that the leprosy might be expelled by the touch of the Lord, which was wont to contaminate him that touched. Theophylactus: Ipsius enim sacra caro est purgativa, et vitam tribuens, sicut existens verbi Dei caro. THEOPHYL. For His sacred flesh has a healing, and life-giving power, as being indeed the flesh of the Word of God. Ambrosius: In hoc autem quod subdit volo, mundare, habes voluntatem, habes et pietatis effectum. AMBROSE; In the words which follow, I will, be you clean, you have the will, you have also the result of His mercy. Cyrillus: A maiestate autem processit imperiosum mandatum. Qualiter igitur in servis computatur unigenitus filius, qui volendo tantummodo cuncta potest? Legitur de Deo patre, quod omnia quaecumque voluit fecit. Qui vero sui patris potestate fungitur, quomodo diversificabitur in natura ab eo? Solent etiam quaecumque sunt eiusdem virtutis, eiusdem esse substantiae. Mirare tamen in his Christum divine et corporaliter operantem: divinum enim est ita velle ut praesto fiant omnia, humanum autem extendere dexteram. Unus itaque Christus ex utrisque perficitur, eo quod verbum caro factum est. CYRIL; From majesty alone proceeds the royal command, how then is the Only-begotten counted among the servants, who by His mere will can do all things? We read of God the Father, that He has done all things whatsoever He pleased. But He who exercises the power of His Father, how can He differ from Him in nature? Besides, whatsoever things are of the same power, are wont to be of the same substance. Again; let us then admire in these things Christ working both divinely and bodily. For it is of God so to will that all things are done accordingly, but of man to stretch forth the hand. From two natures therefore is perfected one Christ, for that the Word was made flesh. Gregorius Nyssenus: Et quia cum utraque hominis particula, anima scilicet et corpore, unita est deitas, per utraque patebant supernae naturae indicia. Corpus enim reconditum in se lumen declarabat, cum palpando praestabat remedia, sed anima praepotenti voluntate divinam ostendebat virtutem: velut enim sensus tactus proprius corporis est, sic et animae voluntarius motus: vult anima, tangit corpus. GREG. NYSS. And because the Deity is united with each portion of man, i.e. both soul and body, in each are evident the signs of a heavenly nature. For the body declared the Deity hidden in it, when he by touching it afforded a remedy, but the soul, by the mighty power of its will, marked the Divine strength. For as the sense of touch is the property of the body, so the motion of the will of the soul. The soul wills, the body touches. Ambrosius: Dicit ergo volo, propter Photinum; imperat propter Arium; tangit propter Manichaeum. Nihil autem medium est inter opus Dei atque praeceptum, ut intelligas medentis affectum, virtutem operis; unde sequitur et confestim lepra discessit ab illo. Sed ne lepra transire possit in medicum, unusquisque dominicae humilitatis exemplo iactantiam vitet; nam sequitur et praecepit illi ut nemini diceret: ut scilicet doceret non vulganda nostra beneficia, sed premenda, ut non solum a mercede abstineamus pecuniae, sed etiam gratiae. Aut fortasse illa silentii causa est imperati, quod meliores putabat, qui fide magis spontanea quam speratis beneficiis credidissent. AMBROSE; He says then, I will, for Photinus, He commands, for Arius, He touches, for Manichaeus. But there is nothing intervening between God’s work and His command, that we may see in the inclination of the healer the power of the work. Hence it follows, And immediately the leprosy departed from him. But lest leprosy should become rife among us, let each avoid boasting after the example of our Lord’s humility. For it follows, And he commanded him that he should tell it to no one, that in truth he might teach us that our good deeds are not to be made public, but to be rather concealed, that we should abstain not only from gaining money, but even favor. Or perhaps the cause of His commanding silence was that He thought those to be preferred, who had rather believed of their own accord than from the hope of benefit. Cyrillus: Leproso etiam silente sufficiebat ipsa negotii vox ad narrandum omnibus agnoscentibus per eum potestatem curantis. CYRIL; Though the leper was silent, the voice of the transaction itself was sufficient to publish it to all who acknowledged through him the power of the Curer. Chrysostomus in Matth: Et quia ut plurimum homines, dum aegrotant, Dei sunt memores, ut autem convalescunt hebetantur, mandat ut Deum prae oculis habeat, dans gloriam Deo; unde sequitur sed vade, ostende te sacerdoti: ut scilicet mundatus leprosus committeret se sacerdotis aspectui; ac sic per illius censuram numeraretur inter suos. CHRYS. And since frequently men, when they are sick, remember God, but when they recover, wax dull, He bids him to always keep God before his eyes, giving glory to God. Hence it follows, But go and show yourself to the Priest, in order that the leprous man being cleansed might submit himself to the inspection of the Priest, and so by his sanction be counted as healed. Ambrosius: Et ut etiam intelligeret sacerdos non legis ordine, sed gratia Dei supra legem esse curatum; et dum mandatur sacrificium secundum praeceptum Moysi, ostendit dominus quia legem non solveret, sed impleret; unde sequitur et offer pro emundatione tua sicut praecepit Moyses. AMBROSE; And that the Priest also should know that not by the order of the law but by the grace of God above the law, he was cured. And since a sacrifice is commanded by the regulation of Moses, the Lord shows that He does not abrogate the law, but fulfill it. As it follows, And offer for your cleansing according as Moses commanded. Augustinus de quaest. Evang: Videtur hic approbare sacrificium quod per Moysen praeceptum est, cum id non recipiat Ecclesia: quod ideo iussisse intelligi potest, quia nondum coeperat esse sacrificium sanctum sanctorum, quod corpus eius est: non enim oportebat auferri significativa sacrificia priusquam illud quod significabatur confirmatum esset contestatione apostolorum praedicantium, et fide credentium populorum. AUG. He seems here to approve of the sacrifice which had been commanded through Moses though the Church does not require it. It may therefore be understood to have been commanded, because not as yet had commenced that most holy sacrifice which is His body. For it was not fitting that typical sacrifices should be taken away before that which was typified should be confirmed by the witness of the Apostles’ preaching, and the faith of believers. Ambrosius: Vel quia lex spiritualis est, videtur sacrificium mandasse spirituale; unde dixit sicut praecepit Moyses; denique addidit in testimonium illis. AMBROSE; Or because the law is spiritual He seems to have commanded a spiritual sacrifice. Hence he said, As Moses commanded. Lastly, he adds, for a testimony to them. Titus: Haeretici perperam hoc accipiunt, dicentes in opprobrium legis esse dictum. Qualiter autem iuberet offerre pro emundatione secundum praeceptum Moysi? The heretics understand this erroneously, saying, that it was meant as a reproach to the law. But how would he order an offering for cleansing, according to Moses’ commandments, if he meant this against the law? Chrysostomus in Matthaeum: Dicit ergo in testimonium illis, quia ex hoc facto ostenditur Christum incomparabili excellentia Moysi praeferri; quia enim Moyses insufficiens erat a sorore leprae pellere morbum, orabat dominum ut eam liberaret; sed salvator in potestate divina protulit volo, mundare. CYRIL; He says then, for a testimony to them, because this deed makes manifest that Christ in His incomparable excellence is far above Moses. For when Moses could not rid his sister of the leprosy, he prayed the Lord to deliver her. But the Savior, in His divine power, declared, I will, be you clean. Cyrillus: Vel in testimonium illis, hoc est ad reprehensionem eorum, et ad probationem quod legem revereor. Cum enim te curaverim, mitto te ad sacerdotum experientiam, ut attesteris mihi quod non sum praevaricatus in legem. Et quamvis dominus impendens remedia, moneret nemini dicere, instruens nos evitare superbiam; fama tamen eius volabat, undique installans auditui cunctorum miraculum; unde sequitur perambulabat magis sermo de illo. CHRYS. Or, for a testimony against them, i.e. as a reproof of them, and a testimony that I respect the law. For now too that I have cured you, I send you for the examination of the priests, that you should bear me witness that I have not played false to the law. And although the Lord in giving out remedies advised telling them to no one, instructing us to avoid pride; yet His fame flew about every where, instilling the miracle into the ears of every one, as it follows, But so much the more went there a fame abroad of him. Beda: Unius autem perfecta salvatio multas ad dominum cogit turbas: unde sequitur et conveniebant turbae multae, ut audirent et curarentur ab infirmitatibus suis. Ut enim leprosus exterius se sanatum doceret, perceptum beneficium, ut Marcus ait, etiam iussus non tacet. BEDE; Now the perfect healing of one brings many multitudes to the Lord, as it follows, And great multitudes came together that they should be healed. For the leprous man that he might show both his outward and inward cure, even though forbid ceases not, as Mark says, to tell of the benefit he had received. Gregorius Moralium: Redemptor autem noster per diem miracula in urbibus exibet, et ad orationis studium in nocte pernoctat: unde sequitur ipse autem secedebat in desertum, et orabat: ut perfectis videlicet praedicatoribus innuat quatenus nec activam amore speculationis funditus deserant, nec contemplationis gaudia operationis nimietate contemnant; sed quieti contemplantes sorbeant quod occupati erga proximos loquentes profundant. GREG. Our Redeemer performs His miracles by day, and passes the night in prayer, as it follows, And he withdrew himself into the wilderness, and prayed, hinting, as it were, to perfect preachers, that as neither they should entirely desert the active life from love of contemplation, so neither should they despise the joys of contemplation from an excess of activity, but in silent thought imbibe that which they might afterwards give back in words to their neighbors. Beda: Quod autem secedit orare, non ei naturae tribuas quae dicit volo, mundare, sed ei quae extendens manum tetigit leprosum: non quod iuxta Nestorium gemina sit filii persona; sed eiusdem personae, sicut naturae, sic et operationes sunt duae. BEDE; Now that He retired to pray, you would not ascribe to that nature which says, I will, be you clean, but to that which putting forth the hand touched the leprous man, not that according to Nestorius there is a double person of the Son, but of the same person, as there are two natures, so are there two operations. Gregorius Nazianzenus: Et opera quidem in populo, orationes autem in deserto peragebat ut plurimum; sanciens quod liceat parumper quiescere, ut mente sincera cum Deo colloquamur. Neque enim ipse indigebat remotione, quia non erat in eo quod remitteretur, cum Deus esset: sed ut pateat nobis et operationis hora et altioris solertiae. GREG NAZ. And His works He indeed performed among the people, but He prayed for the most part in the wilderness, sanctioning the liberty of resting a while from labor to hold converse with God with a pure heart. For He needed no change or retirement, since there was nothing which could be relaxed in Him, nor any place in which He might confine Himself, for He was God, but it was that we might clearly know that there is a time for action, a time for each higher occupation. Beda: Typice autem leprosus humanum genus languidum peccatis designat, plenum lepra: quia omnes peccaverunt, et egent gratia Dei, ut scilicet extenta manu, idest verbo Dei humanam contingente naturam, a prisci erroris varietate mundentur, et offerant Deo pro emundatione corpora sua hostiam vivam. BEDE; How typically the leprous man represents the whole race of man, languishing with sins full of leprosy, for all have sinned and fall short of the glory of God; that so by the hand put forth, i.e. the word of God partaking of human nature, they might be cleansed from the vanity of their old errors, and offer for cleansing their bodies as a living sacrifice. Ambrosius: Si autem leprae medicina verbum est, contemptus verbi lepra mentis est. AMBROSE; But if the word is the healing of leprosy, the contempt of the word is the leprosy of the mind. Theophylactus: Vide autem, quod postquam mundatus est aliquis, tunc dignus est offerre hoc munus, scilicet corpus et sanguinem domini, quod est divinae unitum naturae. THEOPHYL. But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.
Lectio 5
Cyrillus: Scribae et Pharisaei, qui facti fuerant prodigiorum Christi visores, audiebant ipsum quoque docentem; unde dicitur et factum est in una dierum, et Iesus sedebat docens; et erant Pharisaei sedentes, et legis doctores, qui venerant ex omni castello Galilaeae, et Iudaeae, et Ierusalem; et virtus domini erat ad sanandum eos. Non quasi mutuo acciperet potestatem alterius, sed quasi Deus et dominus propria operabatur virtute. Fiunt autem homines saepe donorum spiritualium digni; sed plerumque deficiunt ea ratione quam novit donorum largitor; quod in Christo non accidit: affluebat enim in praestandis remediis virtus divina. Quia vero necessarium erat, ubi tanta Scribarum et Pharisaeorum turba convenerat, aliquid fieri ex his quae virtuti attestarentur ipsius coram eis qui eum parvipendebant, factum est quoddam miraculum in paralytico: in quo quia defecisse videbatur medicinalis ars, portabatur a proximis ad supernum et caelestem medicum; unde sequitur et ecce viri portantes in lecto hominem qui erat paralyticus; et quaerebant eum inferre, et ponere ante eum. CYRIL; The Scribes and Pharisees who had become spectators of Christ’s miracles, heard Him also teaching. Hence it is said, And it came to pass on a certain day, as he was teaching, that there were Pharisees sitting by, &c. And the power of the Lord was present to heal them. Not as though He borrowed the power of another, but as God and the Lord He healed by His own inherent power. Now men often become worthy of spiritual gifts, but generally depart from the rule which the giver of the gifts knew. It was not so with Christ, for the divine power went on abounding in giving remedies. But because it was necessary where so great a number of Scribes and Pharisees had come together, that something should be done to attest His power before those men who slighted Him, He performed the miracle on the man with the palsy, who since medical art seemed to fail, was carried by his kinsfolk to a higher and heavenly Physician. As it follows, And behold men brought him. Chrysostomus: Mirandi vero sunt qui paralyticum adduxerunt, qualiter cum nequissent intrare per ostium, novum aliquid et alienum attentaverunt; unde sequitur et non invenientes qua parte eum inferrent prae turba, ascenderunt supra tectum. Detegentes autem tectum deponunt grabatum, et ponunt in medio paralyticum; unde sequitur et per tegulas submiserunt illum cum lecto in medium ante Iesum. Dicet aliquis demissum fuisse locum a quo per tegulas deposuerunt paralytici lectum. CHRYS. But they are to be admired who brought in the paralytic, since on finding that they could not enter in at the door, they attempted a new and untried way. As it follows, And when they could not find by what way they might bring him in, they went upon the housetop, &c. But unroofing the house they let down the couch, and place the paralytic in the midst, as it follows, And they let him down through the tilings. Some one may say, that the place was let down, from which they lowered the couch of the palsied man through the tilings. Beda: Hominem autem dominus a paralysi curaturus, primo peccatorum vincula dissolvit, ut ostenderet eum ob nexus culparum artuum dissolutione damnari, nec nisi his relaxatis membrorum posse recuperatione sanari; unde sequitur quorum fidem ut vidit, dixit: homo, remittuntur tibi peccata tua. BEDE; The Lord about to cure the man of his palsy, first loosens the chains of his sins, that He may show him, that on account of the bonds of his sins, he is punished with the loosening of his joints, and that unless the former are set free, he cannot be healed to the recovery of his limbs. Hence it follows, And when he saw their faith, &c. Ambrosius: Magnus dominus, qui aliorum merito ignoscit aliis; et dum alios probat, aliis relaxat errata. Cur apud te, homo, collega non valeat, cum apud Deum servus et interveniendi meritum et ius habeat impetrandi? Si gravium peccatorum diffidis veniam, adhibe precatores, adhibe Ecclesiam quae pro te precetur, cuius contemplatione, quod tibi dominus negare posset, ignoscat. AMBROSE; Mighty is the Lord who pardons one man for the good deed of another, and while he approves of the one, forgives the other his sins. Why, O man, with you does not your fellowman prevail, when with God a servant has both the liberty to intercede in your behalf, and the power of obtaining what he asks? If you despair of the pardon of heavy sins, bring the prayers of others, bring the Church to pray for you, and at sight of this the Lord may pardon what man denies to you. Chrysostomus in Matthaeum: Occurrebat autem et in hoc ipsius patientis fides: non enim sustinuisset se inferius submitti, nisi credidisset. CHRYS. But there was combined in this the faith also of the sufferer himself. For he would not have submitted to be let down, had he not believed. Augustinus de Cons. Evang: Quod autem dicit homo, dimittuntur tibi peccata, ad hoc insinuandum valet quia homini dimittebantur peccata, qui hoc ipso quod homo erat, non posset dicere: non peccavi: simul etiam ut ille qui homini dimittebat, intelligeretur Deus. AUG. But our Lord’s saying, Man, your sins are forgiven, conveys the meaning that the man had his sins forgiven him, because in that he was man, he could not say, “I have not sinned,” but at the same time also, that He who forgave sins might be known to be God. Chrysostomus: Nos autem si corporaliter patimur, satagimus nocivum abicere; cum vero male sit animae, differimus; atque ideo nec a corporis nocivis curamur. Abscindamus igitur fontem malorum, et cessabunt aegritudinum fluxus. Metu autem multitudinis suam intentionem aperire Pharisaei non audebant, sed solum in cordibus suis meditabantur; unde sequitur et coeperunt cogitare Scribae et Pharisaei, dicentes: quis est hic qui loquitur blasphemias? CHRYS. Now if we suffer bodily, we are enough concerned to get rid of the hurtful thing; but when there has harm happened to the soul, we delay, and so are neither cured of our bodily ailments. Let us then remove the fountain of evil, and the waters of sickness will cease to flow. But from fear of the multitude, the Pharisees durst not openly expose their designs, but only meditated them in their hearts. Hence it follows, And they began to reason, saying, Who is this which speaks blasphemies? Chrysostomus: In quo mortis praecipitant sententiam. Erat enim mandatum in lege, quod quicumque blasphemaret in Deum, morte puniretur. CYRIL; By this they hasten the sentence of death, for it was commanded in the law, that whoever blasphemed God should be punished with death. Ambrosius: Itaque ab ipsis ex operibus suis Dei filius accipit testimonium; nam et validius est ad fidem quod confitentur inviti, et perniciosius ad culpam quod negant qui suis assertionibus relinquuntur; unde sequitur quis potest peccata dimittere, nisi solus Deus? Magna infidae plebis amentia, ut cum confessa fuerit solius Dei esse donare peccata, non credat Deo peccata donanti. AMBROSE; From His very works therefore the Son of God receives testimony. For it is both more powerful evidence when men confess unwillingly, and a more fatal error when they who deny are left to the consequence of their own assertions. Hence it follows, Who can forgive sins, but God only? Great is the madness of an unbelieving people, who though they have confessed that it is of God alone to forgive sins, believe not God when He forgives sins. Beda: Verum enim dicunt: quia nemo peccata dimittere nisi Deus potest, qui per eos quoque dimittit quibus dimittendi tribuit potestatem. Et ideo Christus vere Deus esse probatur, quia dimittere peccata quasi Deus potest. BEDE; For they say true, that no one can forgive sins but God, who yet forgives through those to whom He gives the power of forgiving. And therefore Christ is proved to be truly God, for He is able to forgive sins as God. Ambrosius: Dominus autem salvos volens facere peccatores, ex occultorum cognitione Deum se esse demonstrat; unde sequitur ut autem cognovit Iesus cogitationes eorum, respondens dixit ad illos: quid cogitatis in cordibus vestris? AMBROSE; The Lord wishing to save sinners shows Himself to be God, by His knowledge of the secret thoughts; as it follows, But that you may know. Cyrillus: Quasi dicat: o Pharisaei, quia dicitis quis potest peccata dimittere, nisi solus Deus? Respondeo vobis: quis potest secreta cordis scrutari, nisi solus Deus? Qui per prophetas dicit: ego dominus scrutans corda et probans renes. CYRIL; As if to say, O Pharisees’ since you say, Who can forgive sins, but God alone? I answer you, Who can search the secrets of the heart, but God alone, Who says by His prophet, I am the Lord. that searchs the hearts, and tries the reins. Chrysostomus: Si ergo increduli estis erga primum, scilicet remissionem peccati, ecce aliud adicio, dum intima vestra patefacio: quin etiam aliud dum paralytici corpus consolido; unde subdit quid est facilius, dicere: dimittuntur tibi peccata, an dicere: surge et ambula? Palam quidem est quia consolidare corpus facilius est: quanto namque nobilior est anima corpore, tanto est excellentior absolutio criminum: verum, quia illud non creditis eo quod lateat, adiciam quod minus est; apertius tamen, quatenus quod est magis occultum per hoc demonstretur. Et quidem cum allocutus est infirmantem, non dixit: dimitto tibi peccata, propriam exprimens potestatem; sed remittuntur tibi peccata. Cogentibus autem illis, evidentius propriam declarat potestatem, dicens ut autem sciatis quia filius hominis potestatem habet in terris dimittendi peccata. CHRYS. If then you disbelieve the first, (i. e. the forgiveness of sins,) behold, I add another, seeing that I lay open your inmost thoughts. Again, another that I make whole the body of the palsied man. Hence He adds, Whether is it easier? It is very plain that it is easier to restore the body to health. For as the soul is far nobler than the body, so is the forgiveness of sins more excellent than the healing of the body. But since you believe not the former, because it is hid; I will add that which is inferior, yet more open, in order that thereby that which is secret may be made manifest. And indeed in addressing the sick man, He said not, I forgive you your sins, expressing His own power, but, Your sins are forgiven you. But they compelled Him to declare more plainly His own power to them, when He said, But that you may know. Theophylactus: Vide quod in terra dimittit peccata: dum enim sumus in terra, peccata nostra delere possumus, postquam vero a terra tollimur, non valebimus confiteri: clauditur enim ianua. THEOPHYL. Observe that on earth He forgives sins. For while we are on earth we can blot out our sins. But after that we are taken away from the earth, we shall not be able to confess, for the gate is shut. Chrysostomus: Demonstrat autem peccatorum veniam per corporis sanationem; unde sequitur ait paralytico: tibi dico: surge. Ipsam vero corporis sanationem demonstrat per lecti portationem, ut sic non reputetur phantasia quod factum est; unde sequitur tolle grabatum tuum, et vade in domum tuam; quasi dicat: ego volebam per tuam passionem curare illos qui sani videntur, infirmantur autem in anima; sed quia nolunt, vade tuam correcturus familiam. CHRYS. He show the pardon of sins by the healing of the body. Hence it follows, He says to the sick of the palsy, I say to you, Rise. But He manifests the healing of the body by the carrying of the bed, that so that which took place might be accounted no shadow. Hence it follows, Take up your bed. As if He said, “I was willing through your suffering to cure those who think that they are in health, while their souls are sick, but since they are unwilling, go and correct your household.” Ambrosius: Nec mora ulla sanitatis intervenit; unum dictorum remediorumque momentum est; unde sequitur et confestim consurgens coram illis, tulit lectum in quo iacebat, et abiit in domum suam, magnificans Deum. AMBROSE; Nor is there any delay, health is present; there is but one moment both of words, and healing. Hence it follows, And immediately he rose [before them, took the bed on which he laid, and went home, praising God.] Cyrillus: Quo facto patuit quod filius hominis potest in terra relaxare peccata; quod pro se et pro nobis dixerat. Ipse namque ut Deus factus homo tamquam dominus legis peccata dimittit. Sortiti sumus etiam nos ab eo tam mirabilem gratiam: dictum est enim discipulis: quorum remiseritis peccata, remittuntur eis. Quomodo autem non magis ipse peccata dimittit, qui ceteris potestatem faciendi hoc tradidit? From this fact it is evident, that the Son of man has power on earth to forgive sins; He said this both for Himself and us. For He as God made man, as the Lord of the law, forgives sins, we also have been chosen to receive from Him the same marvelous grace. For it was said to the disciples, Whose sins your remit, they are remitted to them. But how does He not Himself forgive sins, Who has given to others the power of doing so? Chrysostomus: Reges autem terreni et principes homicidas absolventes, a poena praesenti liberant, a criminibus autem expiare non possunt. But the kings and princes of the earth when they acquit homicides, release them from their present punishment, but cannot expiate their crimes. Ambrosius: Spectant autem surgentem increduli, mirantur abeuntem; unde sequitur et stupor apprehendit omnes, et magnificabant Deum. AMBROSE; They behold him rising up, still disbelieving, and marvel at his departing; as it follows, And they were all amazed. Chrysostomus in Matthaeum: Paulatim serpunt Iudaei magnificantes Deum, non tamen putant eum Deum esse; obstabat enim eis caro: nec tamen erat modicum aestimare eum praecipuum esse mortalium et a Deo processisse. CHRYS. The Jews creep on by degrees, glorifying God, yet thinking Him not God, for His flesh stood in their way. But still it was no slight thing to consider Him the chief of mortal men, and to have proceeded from God. Ambrosius: Divini autem operis miracula malunt timere quam credere; unde sequitur et repleti sunt timore, dicentes: quia vidimus mirabilia hodie. Si autem credidissent, non timuissent utique, sed dilexissent: perfecta enim dilectio foras timorem excludit. Non otiosa autem huius paralytici nec angusta medicina est, quoniam orasse praemittitur, non propter suffragium, sed propter exemplum. AMBROSE; But they had rather fear the miracles of divine working, than believe them. As it follows, And they were filled with fear. But if they had believed they had not surely feared, but loved; for perfect love casts out fear But this was no careless or trifling cure of the paralytic, since our Lord is said to have prayed first, not for the petition’s sake, but for an example. Augustinus de quaest. Evang: De paralytico enim potest intelligi animam dissolutam membris, hoc est operationibus, Christum quaerere, idest voluntatem verbi Dei; impediri autem a turbis, scilicet cogitationum, nisi tecta, idest operta Scripturarum, aperiat, et per hoc ad notitiam Christi perveniat, hoc est, ad eius humilitatem fidei pietate descendat. AUG. With respect to the sick of the palsy, we may understand that the soul relaxed in its limbs i.e. its operations, seeks Christ, i.e. the meaning of God’s word, but is hindered by the crowds, that is to say, unless it discovers the secrets of the thoughts, i.e. the dark parts of the Scriptures, and thereby arrives at the knowledge of Christ Beda: Et bene domus Iesu tegulis contecta describitur, quia sub contemptibili litterarum velamine spiritualis gratiae virtus invenitur. BEDE; And the house where Jesus was is well described as covered with tiles, since beneath the beggarly covering of letters is found the spiritual power of grace. Ambrosius: Unusquisque autem aeger petendae praedicatores salutis debet adhibere, per quos nostrae vitae compago resoluta, actuumque nostrorum clauda vestigia, verbi caelestis remedio reformentur. Sint igitur aliqui monitores mentis, qui animum hominis, quamvis exterioris corporis debilitate torpentem, ad superiora erigant, quorum rursus adminiculis et attollere et humiliare se facilis ante Iesum locetur, dominico videri dignus aspectu: humilitatem enim respicit dominus. AMBROSE; Now let every sick person have those that will pray for his salvation, by whom the loosened joints of our life and halting steps may be renewed by the remedy of the heavenly word. Let there be then certain monitors of the soul, to raise the mind of man, though grown dull through the weakness of the external body, to higher things, by the aid of which being able again easily to raise and humble itself, it may be placed before Jesus worthy to be presented in the Lord’s sight. For the Lord beholds the humble. Augustinus de quaest. Evang: Hi ergo a quibus deponitur, bonos doctores Ecclesiae possunt significare; quod autem cum lecto deponitur, significat ab homine in ista carne adhuc constituto Christum debere cognosci. AUG. The men then by whom he is let down may signify the doctors of the Church. But that he is let down with the couch, signifies that Christ ought to be known by man, while yet abiding in his flesh. Ambrosius: Dominus autem plenam spem resurrectionis ostendens, peccata donat animorum, et debilitatem carnis excludit: hoc est enim totum hominem esse curatum. Quamvis igitur magnum sit hominibus peccata dimittere, tamen multo divinius est resurrectionem donare corporibus, quandoquidem Deus resurrectio est. Lectus autem qui tolli iubetur, nihil est aliud quam corpus humanum. AMBROSE; But the Lord, pointing out the full hope of resurrection, pardons the sins of the soul, sets aside the weakness of the flesh. For this is the curing of the whole man. Although then it is a great thing to forgive the sins of men, it is yet much more divine to give resurrection to the bodies, since indeed God is the resurrection. But the bed which is ordered to be taken up is nothing else but the human body. Augustinus de quaest. Evang: Ut non iam in carnalibus gaudiis tamquam in lecto requiescat infirmitas animae, sed magis ipsa contineat affectiones carnales, et tendat ad domum suam, idest requiem secretorum cordis sui. AUG. That the infirm soul may no more rest in carnal joys, as in a bed, but rather itself restrain the carnal affections, and tend toward its own home, i.e. the resting-place of the secrets of its heart. Ambrosius: Vel domum repetere suam, hoc est ad Paradisum redire: ea enim est vera domus quae hominem prima suscepit, non iure amissa, sed fraude. Merito ergo restituitur, quoniam venerat qui nexum fraudis aboleret, iusque reformaret. AMBROSE; Or it may reseek its own home, i.e. return to Paradise, for that is its true home, which first received man, and was lost not fairly, but by treachery. Rightly then is the soul restored thither, since He has come Who will undo the treacherous knot, and reestablish righteousness.
Lectio 6
Augustinus de Cons. Evang: Post paralyticum sanatum, de conversione publicani subiungit, dicens et post haec exiit et vidit publicanum nomine levi, sedentem ad telonium. Ipse est Matthaeus, qui et levi. AUG. After the healing of the sick of the palsy, St. Luke goes on to mention the conversion of a publican, saying, And after these things, he went forth, and saw a publican of the name of Levi, sitting at the receipt of custom. This is Matthew, also called Levi. Beda: Sed Lucas et Marcus propter honorem Evangelistae, nomen tacent vulgatum; Matthaeus autem in sermonis principio accusator sui factus, Matthaeum se et publicanum nominat, ne quis a salute desperet pro immanitate peccatorum, cum ipse de publicano in apostolum sit mutatus. BEDE; Now Luke and Mark, for the honor of the Evangelist, are silent as to his common name, but Matthew is the first to accuse himself, and gives the name of Matthew and publican, that no one might despair of salvation because of the enormity of his sins, when he himself was changed from a publican to an Apostle. Cyrillus: Publicanus enim fuerat levi, vir avarus, effrenis erga superflua, alieni amator, (hoc enim est publicanorum officium); sed ab ipsis officinis malitiae detrahitur, Christo eum vocante; unde sequitur et ait illi: sequere me. CYRIL; For Levi had been a publican, a rapacious man, of unbridled desires after vain things, a lover of other men’s goods, for this is the character of the publican, but snatched from the very worship of malice by Christ’s call. Hence it follows, And he said to him, Follow me. Ambrosius: Sequi iubet, non corporis gressu, sed mentis affectu. Itaque ille verbo vocatus, propria dereliquit qui rapiebat aliena; unde sequitur et relictis omnibus, surgens secutus est eum. He bids him follow Him, not with bodily step, but with the soul’s affections. Matthew therefore, being called by the Word, left his own, who was wont to seize the things of others, as it follows, And having left all, he rose, and followed him. Chrysostomus in Matthaeum: Ubi et vocantis virtutem et vocati obedientiam considera. Neque enim obstitit, neque vacillavit; sed protinus paruit, nec in propriam domum ire voluit ut suis hoc intimaret, sicut nec piscatores. CHRYS. Here mark both the power of the caller, and the obedience of him that was called. For he neither resisted nor wavered, but forthwith obeyed; and like the fishermen, he did not even wish to go into his own house that he might tell it to his friends. Basilius: Nec solum fenora telonii postposuit, sed etiam contempsit pericula quae sibi ac suis accidere poterant, dum calculos telonii dimitteret imperfectos. BASIL; He not only gave up the profits of the customs, but also despised the dangers which might occur to himself and his family from leaving the accounts of the receipts uncompleted. Theophylactus: Et sic ab accipiente censum a transeuntibus, Christus censum accepit: non quidem eius accipiens pecuniam, sed totaliter eum transferens ad suum consortium. THEOPHYL. And so from him that received toll from the passers by, Christ received toll, not money, but entire devotion to His company. Chrysostomus: Vocatum autem levi dominus honoravit, dum cum eo confestim epulatus est: hoc enim maiorem praestabat fiduciam; unde sequitur et fecit ei convivium magnum levi in domo sua. Nec solum cum eo discumbit, immo cum pluribus; unde sequitur et erat turba multa publicanorum et aliorum qui cum illis erant discumbentes. Convenerant enim publicani ad eum sicut ad collegam, et hominem eiusdem officii, sed et ipse glorians de praesentia Christi, convocavit omnes. Christus etiam quodlibet genus remedii exhibebat, et non solum disputando et praestando sanitatis remedia, vel etiam redarguendo aemulos, sed etiam comedendo, nonnullos errantium corrigebat; inde nos instruens quod quodlibet opus et tempus potest nobis utilitatem afferre. Sed nec publicanorum participationem vitavit propter utilitatem sequentem, more medici, qui nisi tangeret saniem, non liberaret a morbo. CHRYS. But the Lord honored Levi, whom He had called, by immediately going to his feast. For this testified the greater confidence in him. Hence it follows, And Levi made him a great feast in his own house. Nor did He sit down to meat with him alone, but with many, as it follows, And there was a great company of Publicans and others that sat down with them. For the publicans came to Levi as to their colleague, and a man in the same line with themselves, and he too glorying in the presence of Christ, called them all together. For Christ displayed every sort of remedy, and not only by discoursing and displaying cures, or even by rebuking the envious, but also by eating with them, He corrected the faults of some, thereby giving us a lesson, that every time and occasion brings with it its own profit. But He shunned not the company of Publicans, for the sake of the advantage that might ensue, like a physician, who unless he touch the afflicted part cannot cure the disease. Ambrosius: Cum peccatoribus enim manducando, etiam cum gentibus non prohibet nos inire convivium. AMBROSE; For by His eating with sinners, He prevents not us also from going to a banquet with the Gentiles. Chrysostomus: Sed tamen dominus inculpatus est inde a Pharisaeis invidentibus et volentibus a Christo discipulos separare; unde sequitur et murmurabant Pharisaei et Scribae dicentes ad discipulos eius: quare cum publicanis et peccatoribus manducatis et bibitis? CHRYS. But nevertheless the Lord was blamed by the Pharisees, who were envious, and wished to separate Christ and His disciples, as it follows, And the Pharisees murmured, saying, Why do you eat with Publicans, &c. Ambrosius: Serpentina vox est: hanc primam vocem serpens emisit dicens Evae: quid dixit Deus: nolite manducare, et cetera? Ergo patris sui venena diffundunt. AMBROSE; This was the voice of the Devil. This was the first word the Serpent uttered to Eve, Yea has God said, You shall not eat. So they diffuse the poison of their father. Augustinus de Cons. Evang: Videtur autem Lucas hoc aliquanto differentius ab aliis Evangelistis commemorasse: non enim dicit tantum domino obiectum esse quod cum publicanis et Pharisaeis manducaret et biberet, sed discipulis; quod de ipso ac de ipsis acciperetur. Propterea enim Matthaeus et Marcus de Christo discipulis obiectum narrant: quia quod discipuli cum publicanis et peccatoribus manducabant, magistro magis obiciebatur, quem sectando imitabantur. Una ergo sententia est, tanto melius insinuata quanto quibusdam verbis, manente veritate variata. AUG. Now St. Luke seems to have related this somewhat different from the other Evangelists. For he does not say that to our Lord alone it was objected that He eat and drank with publicans and sinners, but to the disciples also, that the charge might be understood both of Him and them. But the reason that Matthew and Mark related the objection as made concerning Christ to His disciples, was, that seeing the disciples ate with publicans and sinners, it was the rather objected to their Master as Him whom they followed and imitated; the meaning therefore is the same, vet so much the better conveyed, as while still keeping to the truth, it differs in certain words. Chrysostomus: Ipse autem dominus in contrarium eorum sermonem convertit, ostendens non esse culpam cum peccatoribus conversari, sed etiam consonum misericordiae propriae; unde sequitur et respondens Iesus dixit ad illos: non egent medico qui sani sunt, sed qui male habent; in quo commonet eos communis infirmitatis, et de numero languentium eos esse ostendit; se vero medicum esse latenter subiungit non enim veni vocare iustos, sed peccatores. CHRYS. But our Lord c refutes all their charges, showing, that so far from its being a fault to mix with sinners, it is but a part of His merciful design, as it follows, And Jesus answering said to them, They that are whole need not a physician; in which He reminds them of their common infirmities, and shows them that they are of the number of the sick, but adds, He is the Physician. It follows, I came not to call the righteous, but sinners to repentance. Gregorius Nyssenus: Quasi dicat: adeo peccatores non abominor, quod eorum tantum gratia veni, non ut maneant peccatores, sed ut convertantur, et boni fiant. As if He should say, So far am I from hating sinners, that for their sakes only I came, not that they should remain sinners, but be converted and become righteous. Augustinus de Cons. Evang: Unde addit in poenitentiam, quod ad explanandam sententiam valet, ne quisquam peccatores ob hoc ipsum quod peccatores sunt, diligi arbitretur a Christo; cum et illa similitudo de aegrotis bene intimet quid velit Deus vocando peccatores, tamquam medicus aegrotos, ut ab iniquitate tamquam ab aegritudine salvi fiant. AUG. Hence He adds, to repentance, which serves well to explain the passage, that no one should suppose that sinners, because they are sinners, are loved by Christ, since that similitude of the sick plainly suggests what our Lord meant by calling sinners, as a Physician, the sick, in order that from iniquity as from sickness they should be saved. Ambrosius: Sed quomodo dum iustitias dilexit, neque vidit David iustum derelictum, si iustus derelinquitur, peccator asciscitur? Nisi intelligas quod eos iustos dicit qui ex lege praesumant, et Evangelii gratiam non requirant. Nemo autem iustificatur ex lege, sed redimitur ex gratia. Non vocat ergo eos qui se iustos dicunt: usurpatores enim iustitiae non vocantur ad gratiam: nam si gratia est ex poenitentia, utique qui fastidit poenitentiam, abdicat gratiam. AMBROSE; But how does God love righteousness, and David has never seen the righteous man forsaken, if the righteous are excluded, the sinner called; unless you understand that at He meant by the righteous those who boast of the law, and seek not the grace of the Gospel. Now no one is justified by the law, but redeemed by grace. He therefore calls not those who call themselves righteous, for the claimers to righteousness are not called to grace. For if grace is from repentance, surely he who despises repentance renounces grace. Beda: Peccatores autem vocat eos qui sua mala attendentes, nec per legem iustificari se posse putantes, Christi gratiae se poenitendo subiciunt. AMBROSE; But He calls those sinners, who considering their guilt, and feeling that they cannot be justified by the law, submit themselves by repentance to the grace of Christ. Chrysostomus: Ironice autem dicit illos iustos, sicut quando dicitur: ecce Adam factus est quasi unus nostrum. Quod autem nullus erat iustus super terram, ostendit Paulus dicens: omnes peccaverunt et egent gratia Dei. CHRYS. Now He speaks of the righteous ironically, as when He says, Behold Adam is become as one of us. But that there was none righteous upon the earth St. Paul shows, saying, All have sinned, and need the grace of God. Gregorius Nyssenus: Vel dicit non egere sanos et iustos medico, scilicet Angelos; sed male habentes et peccatores, idest nos: quia morbum peccati incurrimus, qui in caelis non est. GREG NYSS. Or, He means that the sound and righteous need no physician, i.e. the angels, but the corrupt and sinners, i. e. ourselves do; since we catch the disease of sin, which is not in heaven. Beda: Per Matthaei autem electionem fides gentium exprimitur, qui prius mundanis inhiabant, sed nunc Christi corpus sedula devotione conficiunt. BEDE; Now by the election of Matthew is signified the faith of the Gentiles, who formerly gasped after worldly pleasures, but now refresh the body of Christ with zealous devotion. Theophylactus: Vel publicanus est qui principi mundi servit, et debitum carni reddit; cui gulosus reddit escas, adulter voluptatem, et alius aliud. Cum autem viderit eum dominus sedentem in telonio, idest non moventem se ad maiorem nequitiam; tunc a malo erigetur et sequetur Iesum, et suscipiet in domo animae dominum. THEOPHYL. Or the publican is he who serves the prince of this world, and is debtor to the flesh, to which the glutton gives his food, the adulterer his pleasure, and another something else. But when the Lord saw him sitting at the receipt of custom, and not stirring himself to greater wickedness, He calls him that he might be snatched from the evil, and follow Jesus, and receive the Lord into the house of his soul. Ambrosius: Qui autem domicilio Christum recipit interno, maximis delectationibus exuberantium pascitur voluptatum. Itaque libenter dominus ingreditur, et in eius recumbit affectu. Sed rursus accendit invidia perfidorum, et futurae poenae species praefiguratur: epulantibus enim fidelibus in regno caelorum, perfidia ieiuna torquebitur. AMBROSE; But he who receives Christ into his inner chamber, is fed with the greatest delights of overflowing pleasures. The Lord therefore willingly enters, and reposes in his affection; but again the envy of the treacherous is kindled, and the form of their future punishment is prefigured; for while all the faithful are feasting in the kingdom of heaven, the faithless will be cast out hungry. Beda: Vel per hoc designatur Iudaeorum invidia, quae de gentium salute torquetur. Or, by this is denoted the envy of the Jews, who are afflicted at the salvation of the Gentiles. Ambrosius: Simul etiam ostenditur quantum sit inter aemulos legis et gratiae: quod illi qui legem sequuntur, mentis famem patientur aeternam; qui vero verbum in interioribus animae receperunt, alimenti caelestis et fontis ubertate recreati, esurire et sitire non possunt. Et ideo, qui animo ieiunabant, murmurabant. AMBROSE; At the same time also is shown the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the word into the inmost soul, refreshed with abundance of heavenly meat and drink, can neither hunger nor thirst. And so they who fasted in soul murmured.
Lectio 7
Cyrillus: Postquam primum verbum acceperunt a Christo, ab aliis ad alia se transferunt, volentes ostendere sacros discipulos, et ipsum cum eis Iesum minime curasse de lege: unde dicitur at illi dixerunt ad eum: quare discipuli Ioannis ieiunant frequenter et observationes faciunt, similiter et Pharisaei; tui autem edunt et bibunt? Quasi dicant: comeditis cum publicanis et peccatoribus, cum iubeat lex immundo non communicare; sed in excusationem praevaricationis vobis accedit misericordia. Cur ergo non ieiunatis, ut mos est secundum legem volentibus vivere? Sed sancti quidem idcirco ieiunant ut corpus affligentes, quietent passiones ipsius; sed Christus non egebat ieiunio ad perfectionem virtutis, cum tamquam Deus absolutus esset a quolibet vinculo passionis; sed nec eius comitiva ieiunio egebat, sed particeps gratiae eius sine ieiunio decorata virtuose conversabatur. Quod si Christus quadraginta diebus ieiunaverat, non hoc fuit ut in se passionem mortificaret, sed ut normam abstinentiae ostendat carnalibus. CYRIL: As soon as they have received the first answer from Christ, they proceed from one thing to another, with the intent to show that the holy disciples, and Jesus Himself with them, cared very little for the law. Hence it follows, Why do the disciples of John fast, but you eat? As if they said, You eat with publicans and sinners, whereas the law forbids to have any fellowship with the unclean, but compassion comes in as an excuse for your transgression; why then do you not fast, as they are wont to do who ho wish to live according to the law? But holy men indeed fast, that by the mortification of their body they may quell its passions. Christ needed not fasting for the perfecting of virtue, since as God He was free from every yoke of passion. Nor again did His companions need fasting, but being made partakers of His grace without fasting they were ere strengthened in all holy and godly living. For when Christ fasted for forty days, it was not to mortify His passions, but to manifest to carnal men the rule of abstinence. Augustinus de Cons. Evang: Evidenter autem Lucas alios de aliis hoc dixisse narravit; unde ergo Matthaeus dixit: tunc accesserunt ad eum discipuli Ioannis dicentes: quare nos et Pharisaei ieiunamus? Nisi quia et ipsi aderant, et omnes certatim ut quisque poterat hoc obiecerunt. AUG. Now Luke evidently relates that this was spoken not by men of themselves, but by others concerning them. How then does Matthew say, Then came to him the disciple of John, saying, Why do we and the Pharisees fast; unless that they themselves also came, and were all eager, as far as they were able, to put the question to Him? Augustinus de quaest. Evang: Est autem duplex ieiunium: unum in tribulatione ad propitiandum Deum in peccatis; aliud in gaudio, cum tanto minus delectant carnalia, quanto spiritualium maior sarcina est. Interrogatus ergo dominus cur discipuli eius non ieiunarent, de utroque ieiunio respondit: et primo de ieiunio tribulationis: sequitur enim quibus ipse ait: numquid potestis filios sponsi, dum cum illis est sponsus, facere ieiunare? AUG. Now there are two fasts, one is in tribulation, to propitiate God for our sins; another in joy, when as carnal things delight us less, we feed the more on things spiritual. The Lord therefore being asked why His disciples did not fast, answered as to each fast. And first of the fast of tribulation; for it follows, And he said to them, Can you make the children of the bridegroom fast when the bridegroom is with them? Chrysostomus in Matthaeum: Quasi dicat: praesens tempus laetitiae est et alacritatis; non igitur immiscenda sunt tristia. CHRYS. As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it. Cyrillus: Salvatoris enim nostri in hoc saeculo demonstratio nihil aliud fuit quam quaedam festivitas, intelligibiliter quasi quamdam sponsam copulans illi nostram naturam, ut quondam sterilis fecunda fieret. Igitur filii sponsi esse noscuntur quicumque vocati sunt ab eo per novam et evangelicam disciplinam; non autem Scribae cum Pharisaeis, qui solam legis umbram considerant. CYRIL; For the showing forth of our Savior in this world was nothing else but a great festival, spiritually uniting our nature to Him as His bride, that she who was formerly barren might become fruitful. The children of the Bridegroom then are found to be those who have been called by Him through a new and evangelical discipline, but not the Scribes and Pharisees, who observe only the shadow of the law. Augustinus de Cons. Evang: Per hoc autem quod solus Lucas dicit non potestis filios sponsi facere ieiunare, intelligitur eos ipsos qui loquebantur, fuisse facturos ut lugentes ieiunarent filii sponsi, quando ipsi essent sponsum occisuri. AUG. Now this which Luke alone mentions, You cannot make the children of the bridegroom fast, is understood to refer to those very men who said that they would make the children of the Bridegroom mourn and fast, since they were about to kill the Bridegroom. Cyrillus: Ubi vero concesserat filiis sponsi quod non decebat eos laborare, tamquam qui spiritualem solemnitatem habebant, ne inter nos annullaretur ieiunium, dispensative subiungit dicens venient autem dies cum ablatus fuerit ab eis sponsus; tunc ieiunabunt in illis diebus. CYRIL; Having granted to the children of the Bridegroom that it was not fitting that they should be troubled, as they were keeping a spiritual feast, but that fasting should be abolished among them, He adds as a direction, But the days shall come when the Bridegroom shall be taken from them, and then shall they fast in those days. Augustinus de quaest. Evang: Quasi dicat: tunc desolabuntur, et in moerore et luctu erunt, donec eis per spiritum sanctum gaudia consolatoria tribuantur. AUG. As if He said, Then shall they be desolate, and in sorrow and lamentation, until the joy of consolation shall be restored to them by the Holy Spirit. Ambrosius: Vel aliter. Non hoc ieiunium relegatur quo conficitur caro, et corporis luxuria castigatur; hoc ieiunium nos commendat Deo. Sed non possumus ieiunare qui Christum habemus, et Christi carnem epulamur et sanguinem. AMBROSE; Or, That fast is not given up whereby the flesh is mortified, and the desires of the body chastened. (For this fast commends us to God.) But we cannot fast who have Christ, and banquet on the flesh and blood of Christ. Basilius: Filii etiam sponsi ieiunare nequeunt, hoc est animae nutrimentum non sumere, sed vivere in omni verbo quod de ore Dei procedit. BASIL; The children of the Bridegroom also cannot fast, i.e. refuse nourishment to the soul, but live on every word which proceeds out of the mouth of God. Ambrosius: Sed qui sunt illi dies quibus nobis Christus auferetur, cum ipse dixerit: vobiscum ero usque ad consummationem mundi? Sed nemo tibi Christum potest auferre, nisi te illi ipse auferas. AMBROSE; But when are those days, in which Christ shall be taken away from us, since He has said, I will be with you always, even to the end of the world? But no one can take Christ away from you, unless you take yourself away from Him. Beda: Quamdiu enim sponsus nobiscum est, in laetitia sumus, nec ieiunare possumus nec lugere; cum autem per peccata ille recedit, tunc indicendum est ieiunium, et requirendus luctus. BEDE; For as long as the Bridegroom is with us we both rejoice, and can neither fast nor mourn. But when He has gone away through our sins, then a fast must be declared and mourning be enjoined. Ambrosius: Denique de animi dictum est ieiunio, ut sequentia declarant; sequitur enim dicebat autem similitudinem ad illos, quod nemo commissuram, idest particulam ablatam, a vestimento novo immittit in vestimentum vetus. Appellavit ieiunium vestimentum vetus, quod exuendum apostolus aestimavit, dicens: spoliate vos veterem hominem cum actibus suis. In eadem igitur forma series convenit praeceptorum, ne actus veteris et novi hominis misceamus. AMBROSE; Lastly, it is spoken of the fast of the soul, as the context shows, for it follows, But be said, No man puts a piece of a new garment upon an old. He calls fasting an old garment, which the Apostle thought should be taken off, saying, Put off the old man with his deeds. In the same manner we have a series of precepts not to mix up the actions of the old and new man. Augustinus de quaest. Evang: Vel aliter. Dono spiritus sancti percepto, genus etiam ieiunii quod fit per laetitiam iam renovati in vitam spiritualem convenientissime celebrant; quod antequam accipiant, dicit eos esse tamquam vetera vestimenta, quibus inconvenienter pannus novus assuitur, idest aliqua particula doctrinae quae ad novae vitae temperantiam pertinet: quia si hoc fiat, et ipsa doctrina quodammodo scinditur, quae docet generale ieiunium non a concupiscentia ciborum tantum, sed ab omni laetitia temporalium delectationum: cuius particulam quae ad cibos pertinet dicit non oportere hominibus adhuc veteri consuetudini deditis impartiri: quia et illic quasi concisio videtur fieri, et ipsi vetustati non convenit. Dicit etiam eos esse similes veteribus utribus; unde sequitur et nemo mittit vinum novum in utres veteres. AUG. Or else, The gift of the Holy Spirit being received, there is a kind of fast, which is of joy, which they who are already renewed to a spiritual life most seasonably celebrate. Before they receive this gift, He says they are as old garments, to which a new piece of cloth is most unsuitably sewed on, i.e. any part of the doctrine which relates to the soberness of the new life; for if this takes place, the very doctrine itself also is in a measure divided, for it teaches a general fast not from pleasant food only, but from all delight in temporal pleasures, the part of which that appertains to food He said ought not to be given to men still devoted to their old habits, for therein seems to be a rent, and it agrees not with the old. He says also, that they are like to old skins, as it follows, And no one puts wine into old skins. Ambrosius: Fragilitas humanae conditionis aperitur, cum corpora nostra exuviis defunctorum animalium comparantur. AMBROSE; The weakness of man’s condition is exposed when our bodies are compared to the skins of dead animals. Augustinus de quaest. Evang: Veteribus autem utribus comparantur apostoli, qui vino novo quasi spiritualibus praeceptis facilius disrumpuntur quam contineant; unde sequitur alioquin rumpit vinum novum utres, et ipsum effunditur et utres pereunt. Erunt autem novi utres, cum post ascensionem accepto desiderio consolationis eius, orando et sperando innovabuntur; unde sequitur sed novum vinum in utres novos mittendum est, et utraque conservantur. AUG. But the Apostles are compared to old skins, who are more easily burst with new wine, i.e. with spiritual precepts, than contain them. Hence it follows, Else the new wine will burst the skins, and the wine will be spilled. But they were new skins at that time, when after the ascension of the Lord they received the Holy Spirit, when from desire of His consolation they were renewed by prayer and hope. Hence it follows, But the new wine must be put into new bottles, and both are preserved. Beda: Vino siquidem intus reficimur, veste autem foris tegimur. Vestis ergo sunt bona opera quae foris agimus, quibus coram hominibus lucemus; vinum fervor fidei, spei et caritatis. Aliter. Veteres utres sunt Scribae et Pharisaei; novus pannus et novum vinum praecepta Evangelii. BEDE; Inasmuch as wine refreshes us within, but garments cover us without, the garments are the good works which we do abroad, by which we shine before men; wine, the fervor of faith, hope, and charity. Or, The old skins are the Scribes and Pharisees, the new piece and the new wine the precepts of the Gospel. Gregorius Nyssenus: Vinum enim de novo elicitum, propter fervorem naturalis humidi, fumosum est despumans naturali agitatione a se materialem immunditiam. Tale vinum, novum testamentum est, quod antiqui utres qui, propter incredulitatem inveterati sunt, non capiunt; immo scinduntur excellentia doctrinae, necnon et gratiam spiritus incassum fluere faciunt, quia in malevolam animam non introibit sapientia. GREG NYSS. For wine newly drawn forth, evaporates on account of the natural heat in the liquor, throwing off from itself the scum by natural action. Such wine is the new covenant, which the old skins because of their unbelief contain not, and are therefore burst by the excellence of the doctrine, and cause the grace of the Spirit to flow in vain; because into an evil soul wisdom will not enter. Beda: Sed cuicumque animae nondum innovatae, sed in vetustate malitiae perseveranti, novorum mysteriorum sacramenta non debent committi. Qui etiam praeceptis evangelicis praecepta legis miscere volunt, ut Galatae, vinum novum in utres veteres mittunt. Sequitur et nemo bibens vetus, statim vult novum; dicit enim: vetus melius est: quia Iudaeis vitae veteris saliva imbutis, novae gratiae praecepta sordebant: quia maiorum traditionibus commaculati dulcedinem spiritualium verborum percipere non valebant. BEDE; But to every soul which is not yet renewed, but goes on still in the old way of wickedness, the sacraments of new mysteries ought not to be given. They also who wish to mix the precepts of the Law with the Gospel, as the Galatians did, put new wine into old bottles. It follows, No man also having drank old wine straightway desires new, for he said, the old is better. For the Jews, imbued with the taste of their old life, despised the precepts of the new grace, and being defiled with the traditions of their ancestors, were not able to perceive the sweetness of spiritual words.
Caput 6 CHAPTER VI Lectio 1
Ambrosius in Lucam: Non solum comprehensione verborum, sed etiam ipso usu specieque gestorum incipit hominem dominus veteris observatione legis exuere; unde dicitur factum est autem in sabbato secundo primo, cum transiret per sata, vellebant discipuli eius spicas et manducabant, confricantes eas manibus suis. AMBROSE; Not only in the form of expression but in His very practice and mode of action, did the Lord begin to absolve man from the observance of the old law. Hence it is said, And it came to pass that he went through the corn fields, &c. Beda: Non habentes enim discipuli spatium manducandi propter importunitatem turbarum, esuriebant ut homines; sed vellentes spicas inediam consolabantur: quod est indicium austerioris vitae, non praeparatas escas, sed simplices quaerere cibos. BEDE; For His disciples having no opportunity for eating because the multitudes thronged so, were naturally hungry, but by plucking the ears of corn they relieved their hunger, which is a mark of a strict habit of life, not seeking for prepared meats, but mere simple food. Theophylactus: Dicit autem in sabbato secundo primo: quia Iudaei omnem festivitatem sabbatum nuncupabant: requies enim dicitur sabbatum: multoties ergo contingebat in parasceve festivitas, et vocabant parascevem sabbatum propter festum; deinde principale sabbatum secundum primum dicebant, quasi secundum existens a praecedentis diei festivitate. THEOPHYL. Now He says, on the second sabbath after the first, because the Jews called every feast a sabbath. For sabbath means rest. Frequently therefore was there feasting at the preparation, and they called the preparation a sabbath because of the feast, and hence they gave to the principal sabbath the name of the second-first, as being the second in consequence of the festival of the day preceding. Cyrillus: Duplex enim erat festum; et principalis festi et alterius solemnitatis sabbati. CHRYS. For there was a double feast; one on the principal sabbath, another on the next solemn day succeeding, which was also called a sabbath. Isidorus: Vel dicit secundo primo quia secundum erat Pascha, primum autem azymorum; cum immolarent enim Pascha in sero, sequenti die festum azymorum celebrabant. Quod autem ita sit, patet ex hoc quod apostoli vellebant spicas, et manducabant: in illo namque tempore spicae flectuntur a fructu. ISIDORE PELEUS; He says, On the second-first, because it was the second day of the Passover, but the first of unleavened bread. Having killed the passover, on the very next day they kept the feast of unleavened bread. And it is plain that this was so from the fact, that the Apostles plucked ears of corn and ate them, for at that time the ears are weighed down by the fruit. Epiphanius contra Haer: Die igitur sabbati visi sunt transeuntes per segetes, et spicas edebant, ostendentes quoniam dissolutum est vinculum sabbati, ubi magnum advenit sabbatum, hoc est Christus, qui fecit nos quiescere ab opere delictorum nostrorum. EPIPHAN. On the sabbath day then they were seen passing through the corn fields, and eating the corn, showing that the bonds of the sabbath were loosened, when the great Sabbath was come in Christ, Who made us to rest from the working of our iniquities. Cyrillus: Pharisaei autem et Scribae ignari sacrarum Scripturarum, in unum conspiraverant, ad reprehendendum Christi discipulos; unde sequitur quidam autem Pharisaeorum dicebant illis: quid facitis quod non licet in sabbatis? Dic mihi tu: cum in sabbato tibi mensa proponitur, nonne frangis panem? Quid igitur alios reprehendis? CYRIL; But the Pharisees and Scribes not knowing the Holy Scriptures agreed together to find fault with Christ’s disciples, as it follows, And certain of the Pharisees said to them, Why do you, &c. Tell me now, when a table is set before you on the sabbath day; do you not break bread? Why then do you blame others? Beda: Alii vero dicunt, ipsi domino haec fuisse obiecta; sed a diversis et ipsi domino et discipulis potuerunt obici; et cuicumque obiectum, ad ipsum maxime respicit. BEDE; But some say that these things were objected to our Lord Himself; they might indeed have been objected by different persons, both to our Lord Himself and His disciples, but to whomsoever the objection is made, it chiefly refers to Him. Ambrosius: Dominus autem defensores legis arguit nescire quae legis sunt, exemplum inducens David; unde sequitur et respondens Iesus ad eos, dixit: nec hoc legistis quod fecit David, cum esurisset ipse et qui cum eo erant? AMBROSE; But the Lord proves the defenders of the law to be ignorant of what belongs to the law, bringing the example of David; as it follows, And Jesus answering said to them, Have you not read so much as this, &c. Cyrillus: Quasi dicat: cum expresse dicat lex Moysi: iudicate iustum iudicium, nec considerabitis personam in iudicio; qualiter increpatis discipulos, qui usque in hodiernum diem extollitis David ut sanctum et prophetam, cum Moysi praeceptum non servaverit? CYRIL; As if He said, Whereas the law of Moses expressly says, Give a righteous judgment and you shall not respect persons in judgment, how now do you blame My disciples, who even to this day extol David as a saint and prophet, though he kept not the commandment of Moses? Chrysostomus in Matthaeum: Et attende, quod quandocumque domino sit sermo pro servis, idest discipulis, servos ducit in medium, scilicet David et sacerdotes; quando vero pro se, introducit patrem, sicut ibi: pater meus usque modo operatur, et ego operor. CHRYS. And mark, that whenever the Lord speaks for His servants, (i.e. His disciples,) He brings forward servants, as for example David and the Priests; but when for Himself; He introduces His Father; as in that place, My Father works hitherto, and I work. Theophylactus: Aliter autem eos reprimit cum subditur et dicebat illis, quia dominus est filius hominis etiam sabbati; quasi dicat: ego sum dominus sabbati tamquam dispositor, et sicut legislator potestatem habeo solvere sabbatum: filius enim hominis vocatus est Christus, qui Dei existens filius, miraculose dignatus est filius hominis propter homines fieri et vocari. THEOPHYL. But he reproves them in another way, as it is added, And he said to them, that the Son of man is Lord also of the sabbath. As if he said, I am the Lord of the sabbath, as being He who ordained it, and as the Legislator I have power to loose the sabbath; for Christ was called the Son of man, who being the Son of God yet condescended in a miraculous manner to be made and called for man’s sake the Son of man. Chrysostomus in Matthaeum: Marcus autem de communi natura hoc ipsum protulisse fatetur: dicebat enim: propter homines sabbatum factum est, non homo propter sabbatum. Expedit igitur potius sabbatum homini subici, quam hunc colla subicere sabbato. CHRYS. But Mark declares that He uttered this of our common nature, for He said, The sabbath was made for man, not man for the sabbath. It is therefore more fitting that the sabbath should be subject to man, than that man should bow his neck to the sabbath. Ambrosius: Non mediocre autem mysterium hoc est. Ager enim est hic mundus; agri seges in satione humani generis fecunditas numerosa sanctorum; spicae agri fructus Ecclesiae, quos operibus discutientes suis apostoli pascebantur, nostro se alentes profectu, et tamquam folliculis corporum, mentium fructus ad fidei lucem praeclaris operum suorum miraculis eruebant. AMBROSE; But herein is a great mystery. For the field is the whole world, the corn is the abundant harvest of the saints in the seed of the human race, the ears of corn are the fruits of the Church, which the Apostles shaking off by their works fed upon, nourishing themselves with our increase, and by their mighty miracles, as it were out of the bodily husks, plucking forth the fruits of the mind to the light of faith. Beda: Spicas enim confricant: quia in illis quos in corpus Christi volunt traicere, mortificant veterem hominem cum actibus suis, a terrena intentione extrahendo. BEDE; For they bruise the ears in their hands, because when they wish to bring others over into the body of Christ, they mortify their old man with its acts drawing them away from worldly thoughts. Ambrosius: Sed hoc putabant Iudaei sabbato non licere; Christus autem novae gratiae munere designabat otium legis opus gratiae: mire tamen secundo primum, non primo secundum sabbatum dixit: quia sabbatum illud ex lege solutum est quod erat primum; et hoc primum factum est quod secundo constitutum est. Sabbatum igitur dicitur secundum iuxta numerum, primum iuxta operationis gratiam: melius est enim sabbatum quo impunitas datur, quam quo poena praescribitur. Aut hoc forte primum est in praedestinatione consilii, et secundum in sanctione decreti. Deinde quod David cum sociis fugit, hic praefiguratus in lege Christus est, qui cum apostolis principem mundi lateret. Quomodo autem ille observator legis atque defensor panes et ipse manducavit, et dedit his qui secum erant, quos non licebat manducare nisi sacerdotibus; nisi ut per illam demonstraret figuram, sacerdotalem cibum ad usum transire populorum; sive quod omnes vitam sacerdotalem debemus imitari; sive quod omnes filii Ecclesiae sacerdotes sunt? Ungimur enim in sacerdotium sanctum, offerentes nosmetipsos Deo hostias spirituales. Si autem sabbatum propter homines factum est; utilitas autem hominum postulabat esurientem hominem, qui diu fuerit terrae fructibus abdicatus, veteris famis vitare ieiunia: non utique lex solvitur, sed impletur. AMBROSE; Now the Jews thought this unlawful on the Sabbath, but Christ by the gift of new grace represented hereby the rest of the law, the work of grace. Wonderfully has He called it the second-first sabbath, not the first-second, because that was loosed from the law which was first, and this is made first which was ordained second. It is therefore called the second sabbath according to number, the first according to the grace of the wolf. For that sabbath is better where there is no penalty, than that where there is a penalty prescribed. Or this perhaps was first in the foreknowledge of wisdom, and second in the sanction of the ordinance. Now in David escaping with his companions, there was a foreshadowing of Christ in the law, who with His Apostles escaped the prince of the world. But how was it that the Observer and Defender of the law Himself both eat the bread, and gave it to those that were with Him, which no one was allowed to eat but the priests, except that He might show by that figure that the priests’ bread was to come over to the use of the people, or that we ought to imitate the priests’ life, or that all the children of the Church are priests, for we are anointed into a holy priesthood, offering ourselves a spiritual sacrifice to God. But if the sabbath was made for men, and the benefit of men required that a man when hungry (having been long without the fruits of the earth) should forsake the abstinence of the old fast, the law is surely not broken but fulfilled.
Lectio 2
Ambrosius: Hic ad alia progreditur dominus; nam qui totum hominem salvum facere disposuerat, per singula membra curabat; unde dicitur factum est autem in alio sabbato ut intraret in synagogam, et doceret. AMBROSE; The Lord now proceeds to another work. For He who had determined to make the whole man safe, was able to cure each member. Hence it is said, And it came to pass also on another sabbath, that he entered into the synagogue and taught. Beda: Sabbatis maxime curat et docet, non solum propter insinuandum spirituale sabbatum, sed etiam propter celebriorem populi conventum. BEDE; He chiefly heals and teaches on the sabbaths, not only to convey the meaning of a spiritual sabbath, but because of the more numerous assembly of the people. Cyrillus: Docebat autem revera transcendentia intellectum, et quae salutis futurae per eum reserabant audientibus semitam; deinde, praecedente doctrina, subito divinam ostendebat virtutem; unde sequitur et erat ibi homo, et manus eius dextera arida. CYRIL; But He taught things far beyond their comprehension, and opened to his hearers the way to future salvation by Him; and then after having first taught them, He suddenly showed His divine power, as it follows, and there was a man there whose right hand was withered. Beda: Quia vero destructionem sabbati quam in discipulis arguebant, probabili magister excusaverat exemplo, nunc ipsum observando magistrum calumniari volunt; unde sequitur observabant autem Scribae et Pharisaei si in sabbato curaret; ut scilicet si non curet, crudelitatis vel imbecillitatis; si curet, transgressionis vitio arguant; unde sequitur ut invenirent unde accusarent eum. BEDE; But since the Master had excused by an undeniable example the breach of the sabbath, with which they charged His disciples, their object is now by watching to bring a false accusation against the Master Himself. As it follows, And the Scribes and Pharisees watched him, if he would heal on the sabbath, that if He did not, they might accuse Him of cruelty or impotence; if He did, of violation of the sabbath. Hence it follows, that they might find an accusation against him. Cyrillus: Hic enim est mos adversarii: pascit in se doloris morbum aliorum praeconiis. Sed dominus novit omnia, et corda rimatur; unde sequitur ipse autem sciebat cogitationes eorum et ait homini qui habebat manum aridam: surge et sta in medio. Et surgens stetit; ut forsan incitaret ad pietatem crudelem Pharisaeum, et ipsa passio flammas mitigaret livoris. CYRIL; For this is the way of the envious man, he feeds in himself his pang of grief with the praises of others. But the Lord knew all things, and searches the hearts; as it follows, But he knew their thoughts, and said to the man who had the withered hand, Rise up, and stand. And he arose, and stood forth, that perchance he might stir up the cruel Pharisees to pity, and allay the flames of their passion. Beda: Praeveniens autem dominus calumniam quam sibi praeparabant, arguit eos qui praecepta legis male interpretando etiam a bonis operibus sabbato aestimabant feriandum, cum lex a servili opere, idest a malis, abstinere praecipiat in sabbato; unde sequitur ait autem ad illos Iesus: interrogo vos, si licet sabbato bene facere an male? BEDE; But the Lord anticipating the false charge which they were preparing against Him, reproves those who by wrongly interpreting the law thought that they must rest on the sabbath-day even from good works; whereas the law commands us to abstain from servile works, i.e. from evil, on the sabbath. Hence it follows, Then said Jesus to them, I ask you, Is it lawful to do good on the sabbath, &c. Cyrillus: Nimis est idonea quaestio: nam si licet in sabbato bene facere, nec aliquid obstat ut laborantes a Deo misericordiam consequantur, desinas colligere adversus Christum calumniam: si autem non licet in sabbato benefacere, et lex prohibet animarum salutem, factus es legis accusator. Ipsam quoque sabbati sanctionem si velimus discutere, ad opus pietatis introductum fuisse reperiemus. Iussit enim in sabbato feriari: ut quiescat puer tuus et ancilla tua, bos tuus et quodlibet pecus tuum. Qui vero bovis miseretur et ceterorum pecorum, quomodo non miserebitur hominis gravi morbo perplexi? CYRIL; This is a very useful question, for if it is lawful to do good on the sabbath, and there is no reason why those who work should not obtain mercy from God, cease to gather up accusation against Christ. But if it be not lawful to do good on the sabbath, and the law prohibits the safety of life, you are become the accuser of the law. For if we examine the very institution of the sabbath, we shall find it was introduced for an object of mercy, for God commanded to keep holy the sabbath, that may rest your man servant and your maid servant, and all your cattle. But he who has mercy on his ox, and the rest of his cattle, how much rather will he not have mercy on man troubled with a severe disease? Ambrosius: Lex autem in praesentibus formam praefiguravit futurorum; in quibus utique malorum feriae sunt, non bonorum: nam licet saecularia opera conquiescant, non otiosus tamen boni operis actus est, in Dei laudes requiescere. AMBROSE; But the law by things present prefigured the form of things future, among which surely the days of rest to come are to be not from good works but from evil. For although secular works may be given up, yet it is no idle act of a good work to rest in the praise of God. Augustinus de quaest. Evang: Cum autem dominus corpus curaverit, sic interrogavit: animam salvam facere, an perdere? Vel quia illa miracula propter fidem faciebat, ubi salus est animae; vel quia ipsa sanatio manus dexterae salutem animae significabat, quae a bonis operibus cessans, aridam quodammodo dexteram habere videbatur; vel animam pro homine posuit, sicut dici solet: tot animae ibi fuerunt. AUG. But though our Lord was healing the body, He asked this question, “is it lawful to save the soul or to lose it?” either because He performed His miracles on account of faith in which is the salvation of the soul; or, because the cure of the right hand signified the salvation of the soul, which ceasing to do good works, seemed in some measure to have a withered right hand, i.e. He placed the soul for the man, as men are wont to say, “So many souls were there.” Augustinus de Cons. Evang: Sed potest movere quomodo Matthaeus dixerit quod ipsi interrogaverunt dominum, si licet curare sabbato; cum Lucas hic illos potius a domino interrogatos esse perhibeat. Itaque intelligendum est, quod illi prius interrogaverunt dominum, si licet sabbato curare. Deinde intelligens cogitationes eorum, aditum accusandi quaerentium, constituit in medio eum quem fuerat sanaturus, et interrogavit quae Marcus et Lucas eum interrogasse commemorant. Sequitur et circumspectis omnibus. AUG. But it may be questioned how Matthew came to say, that they asked the Lord, whether it was lawful to heal on the sabbath, when Luke in this place states that they rather were asked of the Lord. We must therefore believe that they first asked the Lord, and that then He understanding by their thoughts that they sought an opportunity to accuse Him, placed the man in the midst whom He was going to heal, and asked the question which Mark and Luke relate Him to have asked. It follows, And looking round about upon them all. Titus: Quasi collectis omnium oculis, quin etiam incitata mente eorum ad considerationem negotii, dixit homini: extende manum tuam: ego tibi mando qui creavi hominem. Audit autem qui laesam habebat manum, et sanus fit; unde sequitur et extendit, et restituta est sanitati manus eius. Quos autem oportebat in miraculo stupere, augent malitiam; unde sequitur ipsi autem repleti sunt insipientia, et colloquebantur ad invicem, quidnam facerent de Iesu. TITUS BOST. When the eyes of all were, as it were riveted together, and their minds also fixed upon the consideration of the matter, he said to the man, Stretch forth your hand; I command you, Who created man. But he who had the withered hand hears, and is made whole hole, as it follows, And be stretched it, and it was restored. But they who should have been astonished at the miracle, increased in malice; as it follows, But they were filled with madness; and communed one with another what they should do to Jesus. Origenes: Et, ut narrat Matthaeus, exeunt et consiliantur, ut occidant eum. CHRYS. And as Matthew relates, they go out to take counsel, that they should kill him. Cyrillus: Cernis, o Pharisaee, operantem divina, ac superna maiestate liberantem languentes, et mortem portas ex livore. CYRIL; You perceive, O Pharisee, a divine Worker, and Him Who delivers the sick by His heavenly power, and out of envy you breath forth death. Beda: Homo autem iste humanum genus significat infecunditate boni operis arefactum pro manu in primo parente ad pomum extensa, quam sanavit innocens manus in cruce extensa. Et bene manus in synagoga erat arida; quia ubi maius donum scientiae, ibi transgressor maiori subiacet culpae. BEDE; The man represents the human race, withered by the unfruitfulness of good works, because of the hand in our first parent stretched forth to take the apple, which was healed by the innocent hand stretched forth on the cross. And rightly was the withered hand in the synagogue, because where there is the greater gift of knowledge, there the transgressor lies under the greater blame. Ambrosius: Audisti igitur verba dicentis extende manum tuam. Communis ista generalisque medicina est: et tu qui putas manum habere te sanam, cave ne avaritia vel sacrilegio contrahatur. Extende saepius eam, ut proximum iuves, ut viduae praesidium feras, eripias iniuriae quem vides iniuste contumeliae subiacere; extende ad pauperem, qui te obsecrat; extende ad dominum pro peccatis tuis: sic manus extenditur, sic manus sanatur. AMBROSE; You have heard then the words of Him who says, Stretch forth your hand. That is a frequent and common cure, and you that think your hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help your neighbor, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches you; stretch it forth to the Lord, to ask pardon of your sins; as the hand is stretched forth so is it healed.
Lectio 3
Glossa: Insurgentibus adversarii contra Christi miracula et doctrinam, apostolos elegit quasi defensores veritatis et testes: quorum electioni orationem praemittit; unde dicitur factum est autem in illis diebus, exiit in montem orare. GLOSS. When adversaries rose up against the miracles and teaching of Christ, He chose Apostles as defenders and witnesses of the truth, and prefaces their election with prayer; as it is said, And it came to pass, &c. Ambrosius: Noli insidiatrices aperire aures, ut putes filium Dei quasi infirmum rogare, ut impetret quod implere non possit: potestatis enim auctor, obedientiae magister, ad praecepta virtutis suo nos informat exemplo. AMBROSE; Let not your ears be open to deceit, that you should think that the Son of God prays from want of strength, that He may obtain what He could not perform; for being Himself the Author of power, the Master of obedience, He leads us by His own example to the precepts of virtue. Cyrillus: Scrutemur igitur in his quae Christus egit, qualiter nos doceat orationibus divinis insistere, semotim scilicet et secreto, nemine vidente, amota quoque mundana sollicitudine, ut sursum ad divinae speculationis intuitum erigatur intentio: quod designatur in hoc quod semotim orabat Iesus in montem. CYRIL; Let us examine then in the actions which Jesus did, how He teaches us to be instant in prayer to God, going apart by ourselves, and in secret, no one seeing us; putting aside also our worldly cares, that the mind may be raised up to the height of divine contemplation and this we have marked in the fact, act, that Jesus went into a mountain apart to pray. Ambrosius: Ubique etiam solus obsecrat: Dei enim consilium humana vota non capiunt; nec quisquam interiorum potest esse particeps Christi. Non autem omnis qui orat, ascendit in montem, sed qui orat a terrenis ad superiora progrediens; sed non ille qui de saeculi divitiis aut de honore sollicitus est. Omnes sublimes in montem ascendunt: quare in Evangelio invenies solos in montem cum domino ascendisse discipulos. Species autem tibi, Christiane, datur; forma praescribitur quam debeas aemulari, cum sequitur et erat pernoctans in oratione Dei. Quid enim te pro salute tua facere oportet, quando pro te Christus in oratione pernoctat? AMBROSE; Every where also He prays alone, for human wishes comprehend not the wisdom of God; and no one can be a partaker of the secrets of Christ. But not every one who prays ascends a mountain, he only who prays advancing from earthly things to higher, who is not anxious for the riches or honors of the world. All whose minds are raised above the world ascend the mountain. In the Gospel therefore you will find, that the disciples alone ascend the mountain with the Lord. But you, O Christian, have now the character given, the form prescribed which you should imitate; as it follows, And he continued all night in prayer to God. For what ought you to do for your salvation, when Christ continues all night in prayer for you? Chrysostomus: Exurge igitur et tu tempore noctis. Purior est enim tunc temporis anima; ipsae tenebrae, silentium nimium possunt sufficienter ad compunctionem perducere. Ceterum si ipsum quoque caelum inspicias punctatum stellis, quasi infinitis luminibus; si consideres quod qui per diem saltant iniurianturque, hi tunc nihil, a mortuis discrepant; detestaberis quemlibet ausum humanum. Haec omnia sufficiunt ad animam erigendam: tunc non vexat inanis gloria, non acedia, non concitatio occupat; non sic ignis ferri sequestrat rubiginem, velut nocturna oratio aeruginem peccatorum. Quem de die solis aestus perussit, nocte refrigeratur. Quemlibet rorem superant nocturnae lacrymae; et contra concupiscentiam valent, et quemlibet timorem. Si vero praedicto rore non foveatur, homo arescit sub die. Quapropter licet non multum ores, semel ora vigilando, et sufficit: ostende quod non solum ad corpus nox pertinet, sed etiam ad animam. CHRYS. Rise then you also at night time. The soul is then purer, the very darkness and great silence are in themselves enough to lead us to sorrow for our sins. But if you look upon the heaven itself studded with stars as with unnumbered eyes, if you think that they who wanton and do unjustly in day time are then nothing different from the dead, you will loathe all human undertakings. All these things serve to raise the mind. Vain-glory then disquiets not, no tumult of passion has the mastery; fire does not so destroy the rust of iron as nightly prayer the blight of sin. He whom the heat of the sun has fevered by day is refreshed by tile dew; nightly tears are better than any dew, and are proof against desire and fear. But if a man is not cherished by the dew we speak of, he withers in the day. Wherefore although you pray not much at night, pray once with watching, and it is enough; show that the night belongs not only to the body, but to the soul. Ambrosius: Quid autem te facere convenit cum vis aliquod officium pietatis adoriri, quando Christus missurus apostolos prius oravit? Sequitur enim et cum dies factus esset, vocavit discipulos suos, et elegit duodecim ex ipsis, quos et apostolos nominavit; quos scilicet ad propagandum auxilium salutis humanae per terrarum orbem satores fidei destinavit. Simul adverte caeleste consilium: non sapientes aliquos, non divites, non nobiles, sed piscatores et publicanos, quos dirigeret, elegit; ne divitiis aut potentiae nobilitatisque auctoritate traxisse aliquos ad suam gratiam videretur; ut veritatis ratio, non disputationis gratia praevaleret. AMBROSE; But what does it become you to do when you would commence any work of piety, when Christ, about to send out His disciples, first prayed? for it follows, And when it was day, he called his disciples, &c. whom truly He destined to be the means of spreading the salvation of man through the world. Turn your eyes also to the heavenly council. Not the wise men, not the rich, not the noble, but He chose to send out fishermen and publicans, that they might not seem to turn men to their grace by riches or by the influence of power and rank, and that the force of truth, not the graces of oratory, might prevail. Cyrillus: Attende autem maximam Evangelistae sedulitatem; non solum dicit electos fuisse sacros apostolos, immo nominatim eos enumerat, ne quisquam audeat alios inscribere apostolorum catalogo. Simonem quem cognominavit Petrum, et Andream fratrem eius. CYRIL; But mark the great carefulness of the. Evangelist. He not only says that the holy Apostles were chosen, but he enumerates them by name, that no one should dare to insert any others in the catalogue; Simon, whom he also called Peter, and Andrew his brother. Beda: Non modo primum eum cognominavit, sed longe prius; cum ab Andrea adducto dicitur: tu vocaberis Cephas, quod interpretatur Petrus. Sed volens Lucas nomina apostolorum enumerare, cum necesse haberet Petrum dicere, breviter voluit innuere quod non hoc antea cognominaretur, sed ita dominus cognominaverit. BEDE; He not only surnamed Peter first, but long before this, when he was brought by Andrew, it is said, You shall be called Cephas, which is by interpretation, a stone. But Luke, wishing to mention the names of the disciples, since it was necessary to call him Peter, wished shortly to imply that this was not his name before, but the Lord had given it to him. Eusebius: Secunda autem combinatio est Iacobi et Ioannis; unde sequitur Iacobum et Ioannem; ambos scilicet filios Zebedaei, qui etiam piscatores fuerunt. Post hos autem dicit Philippum et Bartholomaeum. Philippum dicit Ioannes fuisse de Bethsaida, concivem Andreae et Petri; ipse quoque Bartholomaeus, vir simplex et expers scientiae mundanae et amaritudinis. Matthaeus vero ex his qui prius census exigebant vocatus est, de quo subdit Matthaeum et Thomam. EUSEBIUS. The two next are James and John, as it follows, James and John, both indeed sons of Zebedee, who were also fishermen. After them he mentions Philip and Bartholomew. John says Philip was of Bethsaida, of the city of Andrew and Peter. Bartholomew was a simple man, devoid of all worldly knowledge and guile. But Matthew was called from those who used to collect taxes; concerning whom he adds Matthew and Thomas. Beda: Matthaeus compari suo Thomae in ordine, humilitatis causa se supponit, cum a ceteris Evangelistis praelatus sit. Sequitur Iacobum Alphaei et Simonem, qui vocatur Zelotes. BEDE; Matthew places himself after his fellow-disciple Thomas, from humility, whereas by the other Evangelists he is put before him. It follows, James the son of Alphaeus, and Simon who is called Zelotes. Glossa: Quia scilicet fuit de Cana Galilaeae, qui interpretatur zelus, quod additur ad differentiam Simonis Petri. Sequitur Iudam Iacobi, et Iudam Iscariotem qui fuit proditor. GLOSS. Because in truth he was of Cana in Galilee, which is interpreted zeal; and this is added to distinguish him from Simon Peter. It follows, Judas the brother of James, and Judas Iscariot, who also betrayed him. Augustinus de Cons. Evang: In nomine Iudae Iacobi Lucas videtur discrepare a Matthaeo, qui eum Thaddaeum appellat. Sed quis unquam prohibuit duobus vel tribus nominibus unum hominem vocari? Eligitur autem Iudas proditor, non per imprudentiam, sed per providentiam: susceperat quidem hominis fragilitatem, et ideo nec has partes recusavit infirmitatis humanae: voluit ab apostolo suo tradi, ut tu a socio proditus moderate feras, tuum errasse iudicium, periisse beneficium. AUG. With respect to the name of Judas the brother of James, Luke seems to differ from Matthew, who calls him Thaddaeus. But what prevented a man from being called by two or three names? Judas the traitor is chosen, not unwittingly but knowingly, for Christ had indeed taken to Himself the weakness of man, and therefore refused not even this share of human infirmity. He was willing to be betrayed by His own Apostle, that you when betrayed by your friend may bear calmly your mistaken judgment, your kindness thrown away. Beda: Mystice autem mons in quo apostolos elegit, altitudinem designat iustitiae, qua instituendi erant, et eam praedicaturi: sic et lex in monte data fuit. BEDE; But in a mystical sense the mountain on which our Lord chose His disciples represents the loftiness of justice in which they were to be instructed, and which they were to preach to others; so also the law was given on a mountain. Cyrillus: Quod si libet interpretationem apostolicorum nominum scire, scito quia Petrus dicitur dissolvens vel agnoscens; Andreas decora potentia vel respondens; Iacobus autem supplantator doloris; Ioannes domini gratia; Matthaeus donatus; Philippus os magnum vel orificium lampadis; Bartholomaeus filius aquas suspendentis; Thomas abyssus, vel geminus; Iacobus Alphaei supplantator gressus vitae; Iudas confessio, et Simon obedientia. CYRIL; But if we may learn the interpretation of the Apostles’ names, know that Peter means, “loosening or knowing;” Andrew “glorious power,” or “answering;” James, “apostle of grief;” John, “the grace of the Lord;” Matthew, “given;” Philip, “large mouth,” or the “orifice of a torch;” Bartholomew, “the son of him who lets down water;” Thomas, “deep or twill;” James the son of Alphaeus, “supplanter of the step of life;” Judas, “confession;” Simon, “obedience.”
Lectio 4
Cyrillus: Celebrata ordinatione apostolorum, pluribus congregatis et de regione Iudaeorum, nec non a maritima Tyri et Sidonis, qui erant idololatrae, constituit eos totius orbis doctores, utpote qui evocarent Iudaeos a legis servitute cultores autem Daemonum ab errore gentili ad veritatis cognitionem; unde dicitur et descendens de monte cum illis, stetit in loco campestri, et turba discipulorum eius, et multitudo copiosa plebis ab omni Iudaea et Ierusalem et maritima. CYRIL; When the ordination of the Apostles was accomplished, and great numbers were collected together from the country of Judea, and from the sea coast of Tyre and Sidon, (who were idolaters,) he gave the Apostles their commission to be the teachers of the whole world, that they might recall the Jews from the bondage of the law, but the worshipers of devils from their Gentile errors to the knowledge of the truth. Hence it is said, And be came down with them, and stood in the plain, and a great multitude from Judea, and the sea coast, &c. Beda: Non a proximo mari Galilaeae maritima dicit, quia hoc non miraculi loco poneretur; sed a mari magno cognominatur, in quo etiam Tyrus et Sidon comprehendi poterant; de quibus sequitur et Tyri et Sidonis; quae quia civitates gentium sunt, consulto nominatim ponuntur, ut quanta sit fama virtusque salvatoris intimetur, quae exteras etiam ad sanitatem doctrinamque capessendam civitates accersierat; unde sequitur qui venerant ut audirent eum. BEDE; By the sea coast he does not refer to the neighboring sea of Galilee, because this would not be accounted wonderful, but it is so called from the great sea, and therein also Tyre and Sidon may be comprehended, of which it follows, Both of Tyre and Sidon. And these states being Gentile, are purposely named here, to indicate how great was the fame and power of the Savior which had brought even the citizens of the coast to receive His healing and teaching. Hence it follows, Which came to hear him. Theophylactus: Hoc est ad animarum medelam; et sanarentur a languoribus suis, hoc est ad medelam eorum corporum. THEOPHYL. That is, for the cure of their souls; and that they might be healed of their diseases, that is, for the cure of their bodies. Cyrillus: Postquam autem sacros publicavit apostolos, plurima et ardua fecit miracula: ut qui convenerant Iudaei et gentiles, scirent eos decoratos esse a Christo dignitate apostolatus; et quod ipse non erat sicut unus aliorum hominum, magis autem Deus, ut verbum incarnatum; unde sequitur et omnis turba quaerebat eum tangere, quia virtus de illo exibat et sanabat omnes. Neque enim alienam virtutem accipiebat Christus: sed cum naturaliter esset Deus, propriam virtutem super infirmos emittens sanabat omnes. CYRIL; But after that the High Priest had made publicly known His choice of Apostles, He did many and great miracles, that the Jews and Gentiles who had assembled might know that these were ere invested by Christ with the dignity of the Apostleship, and that He Himself was not as another man, but rather was God, as being the Incarnate Word. Hence it follows, And, the whole multitude sought to touch him, for there went virtue out of him. For Christ did not receive virtue from others, but since He was as by nature God oaf, sending out His own virtue upon the sick, He healed them all. Ambrosius: Adverte autem omnia diligenter, quomodo et cum apostolis ascendat, ac descendat ad turbas; quomodo eum turba non sequitur ad excelsa; denique ubi descendit, invenit infirmos: in excelsis enim infirmi esse non possunt. AMBROSE; But observe all things carefully, how He both ascends with His Apostles and descends to the multitude; for how could the multitude see Christ but in a lowly place. It follows him not to the lofty places, it ascends not the heights. Lastly, when He descends, He finds the sick, for in the high places there can be no sick. Beda: Raro hoc quoque uspiam vel turbas dominum ad altiora sequi, vel quempiam debilem invenies in monte curari; sed extincta febre libidinum, accensaque scientiae luce, pedetentim quemquam ad culmen subire virtutum. Turba autem quae dominum tangere potuit, spiritus illius virtute sanatur ut supra leprosus domino tangente mundatur. Tactus ergo salvatoris opus est salutis, quem tangere est fideliter in eum credere a quo tangi est eius munere sanari. BEDE; You will scarcely find any where that the multitudes follow our Lord to the higher places, or that a sick person is healed on a mountain; but having quenched the fever of lust and lit the torch of knowledge each man approaches by degrees to the height of the virtues. But the multitudes which were able to touch the Lord are healed by the virtue of that touch, as formerly the leper is cleansed when our Lord touched him. The touch of the Savior then is the work of salvation, whom to touch is to believe on Him, to be touched is to be healed by His precious gifts.
Lectio 5
Cyrillus: Post apostolorum ordinationem, ad evangelicae vitae novitatem salvator suos discipulos rectificavit. CYRIL; After the ordination of the Apostles, the Savior directed His disciples to the newness of the evangelical life. Ambrosius: Divinitatis autem prompturus oracula, incipit esse sublimior; etsi in humili stabat, tamen oculos elevavit; unde dicitur et ipse elevatis oculis. Quid est levare oculos nisi interius lumen aperire? AMBROSE; But being about to utter His divine oracles, He begins to rise higher; although He stood in a low place, yet as it is said, He lifted up his eyes. What is lifting up the eyes, but to disclose a more hidden light? Beda: Et quamvis generaliter omnibus loquatur, specialius tamen oculos in discipulos levat; sequitur enim in discipulos suos: ut his qui verbum intenta cordis aure percipiunt, latius saporis intimi lumen aperiat. BEDE; And although He speaks in a general way to all, yet more especially He lifts up His eyes on His disciples; for it follows, on his disciples, that to those who receive the word listening attentively with the heart, He might reveal more fully the light of its deep meaning. Ambrosius: Quatuor autem tantum beatitudines Lucas posuit, octo vero Matthaeus; sed in istis octo illae sunt quatuor, et in istis quatuor illae octo. Hic enim quatuor velut virtutes amplexus est cardinales; ille in illis octo mysticum ordinem reseravit: sicut enim spei nostrae octava perfectio est, ita octava summa virtutum est. Primam autem beatitudinem paupertatis uterque Evangelista posuit: ordine enim prima est, et parens quaedam virtutum: quia qui contempserit saecularia, ipse merebitur sempiterna: nec potest quisquam meritum regni caelestis adipisci qui a mundi cupiditate pressus emergendi non habet facultatem; unde sequitur dicebat: beati pauperes. AMBROSE; Now Luke mentions only four blessings, but Matthew eight; but in those eight are contained these four, and in these four those eight. For the one has embraced as it were the four cardinal virtues, the other has revealed in those eight the mystical number. For as the eighth is the accomplishment of our hope, so is the eighth also the completion of the virtues. But each Evangelist has placed the blessings of poverty first, for it is the first in order, and the purest, as it were, of the virtues; for he who has despised the world shall reap an eternal reward. Now can any one obtain the reward of the heavenly kingdom who, overcome by the desires of the world, has no power of escape from them? Hence it follows, He said, Blessed are the poor. Chrysostomus: In Evangelio quidem quod est secundum Matthaeum, beatos fieri dixit pauperes spiritu, ut intelligamus esse pauperem spiritu, habentem intellectum modestum, et quodammodo remissum: unde dicit salvator: discite a me, quia mitis sum et humilis corde. Hic autem beatos asserit pauperes, non addito spiritu, pauperes appellans divitias contemnentes: decebat enim ut cum praenuntiaturi essent salutiferi Evangelii dogma, mentem non gererent cupidam, sed promptum affectum haberent erga maiora. CYRIL; In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, that we should understand the poor in spirit to be one of a modest and somewhat depressed mind. Hence our Savior says, Learn from me, for I am meek and lowly of heart. But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things. Basilius: Non autem omnis quem paupertas premit, beatus est, sed qui Christi praeceptum mundanis praetulerit opibus. Plures enim pauperes sunt in substantia, avarissimi tamen secundum affectum; quos non salvat paupertas, sed affectus damnat. Nihil enim involuntarium beatificabile est, eo quod omnis virtus libero designatur arbitrio. Beatus ergo pauper, quasi Christi discipulus, qui pro nobis paupertatem sustinuit: nam ipse dominus quodlibet opus implevit quod ad beatitudinem ducit, se praebens exemplar discentibus. BASIL; But not every one oppressed with poverty is blessed, but he who has preferred the commandment of Christ to worldly riches. For many are poor in their possessions, yet most covetous in their disposition; these poverty does not save, but their affections condemn. For nothing involuntary deserves a blessing, because all virtue is characterized by the freedom of the will. Blessed then is the poor man as being the disciple of Christ, Who endured poverty for us. For the Lord Himself has fulfilled every work which leads to happiness, leaving Himself an example for us to follow. Eusebius: Sed cum caeleste regnum in multis gradibus bonorum consideretur, primus gradus scandentium est eorum qui divino intuitu colunt paupertatem; tales autem fecit eos qui primo facti sunt eius discipuli: ob hoc in eorum persona dicit quia vestrum est regnum Dei; quasi demonstrative hoc proferens ad praesentes, ad quos etiam oculos elevavit. EUSEBIUS. But when the celestial kingdom is considered in the many gradations of its blessings, the first step in the scale belongs to those who by divine instinct embrace poverty. Such did He make those who first became His disciples; therefore He says in their person, For yours is the kingdom of heaven, as pointedly addressing Himself to those present, upon whom also He lifted up His eyes. Chrysostomus: Postquam igitur mandavit paupertatem colere, ea quae consequuntur inopiam coronat honoribus. Contingit autem paupertatem colentes, necessariorum incurrere defectum, et vix acquirere victum; idcirco non sinit discipulos pusillanimes super hoc fieri, dicens beati qui nunc esuritis. CYRIL; After having commanded them to embrace poverty, He then crowns with honor those things which follow from poverty. It is the lot of those who embrace poverty to be in want of the necessaries of life, and scarcely to be able to get food. He does not then permit His disciples to be fainthearted on this account, but says, Blessed are you who hunger now. Beda: Idest, beati qui castigatis corpus vestrum et servituti subicitis, qui in fame et siti verbo operam datis: quia caelestium tunc gaudiorum habebitis ubertate perfrui. BEDE; That is, blessed are you who chasten your body and subject it to bondage, who in hunger and thirst give heed to the word, for then shall you receive the fullness of heavenly joys. Gregorius Nyssenus: Altius autem, sicut secundum sensibilem escam diversificatur participantium appetitus ad comestibilium species, sic et in cibo animae, ab his quidem opinabile, ab his autem appetitur quod naturaliter est bonum: unde hic secundum Matthaeum beatificantur qui iustitiam loco cibi et potus reputant; non, inquam, particularem, sed universalem virtutem, quam qui esurit beatificandum dicit. GREG NAZ. But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which is essentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed. Beda: Apertissime nos instruens nunquam nos satis iustos aestimare debere, sed quotidianum iustitiae semper amare profectum; ad cuius perfectam saturitatem non in hoc saeculo, sed in futuro possumus pervenire, ut Psalmista ostendit dicens: satiabor cum manifestabitur gloria tua; unde sequitur quia saturabimini. BEDE; Plainly instructing us, that we ought never to account ourselves sufficiently righteous, but always desire a daily increase in righteousness, to the perfect fullness of which the Psalmist shows us that we can not arrive in this world, but in the world to come. I shall be satisfied when your glory shall be made manifest. Hence it follows, For you shall be filled. Gregorius Nyssenus: Avidis enim iustitiae, desideratorum copiam spondet. Nihil enim eorum quae secundum voluptatem in vita quaeruntur satiat inquirentes; solum autem virtutis studium subsequitur praemium quod indeficiens gaudium inserit animae. GREG NYSS. For to those who hunger and thirst after righteousness He promises abundance of the things they desire. For none of the pleasures which are sought in this life can satisfy those who pursue them. But the pursuit of virtue alone is followed by that reward, which implants a joy in the soul that never fails. Cyrillus: Consequitur autem inopiam non solum defectus rerum ad delectationes facientium, sed etiam depressus vultus propter moestitiam; unde sequitur beati qui nunc fletis. Beatificat flentes, non eos qui simpliciter ab oculis lacrymas emittunt: commune enim est hoc tam fidelibus quam infidelibus, si quid tristium accidat. Magis autem illos beatos asserit qui levem vitam et implicitam carnalibus voluptatibus deditam vitant, refutantes delicias, et pene lacrymantes propter odium mundanorum. CYRIL; But poverty is followed not only by a want of those things which bring delight, but also by a dejected look, because of sorrow. Hence it follows, Blessed are you that weep. He blesses those who weep, not those who merely drop tears from their eyes, (for this is common to the believing and unbelieving, when sorrow befalls them,) but rather He calls those blessed, who shun a careless life, mixed up with sin, and devoted to carnal pleasures, and refuse enjoyments almost weeping from their hatred of all worldly things. Chrysostomus: Magnum quid vero secundum Deum tristitia est, et impetrat poenitentiam in salutem; unde Paulus, cum non haberet suos defectus flere, pro alienis lugebat. Talis luctus est alacritatis materia: unde sequitur quia ridebitis. Etenim si nihil prosumus his pro quibus flemus, tamen proficimus nobismetipsis: nam qui sic aliena deflet, multo magis non praeteribit inflebiliter sua delicta; magis autem nec facile labetur in scelus. Non dissolvamur in hac brevi vita, ne suspiremus in infinita: non quaeramus delicias, a quibus manat luctus et dolor nimius; sed tristemur tristitia, quae germinat veniam. Est etiam dominum saepius reperire lugentem, ridentem nequaquam. CHRYS. But godly sorrow is a great thing, and it works repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as it follows, For you shall laugh. For if we do no good to those for whom we weep, we do good to ourselves. For he who thus weeps for the sins of others, will not let his own go unwept for; but the rather he will not easily fall into sin. Let us not be ever relaxing ourselves in this short life, lest we sigh in that which is eternal. Let us not seek delights from which flow lamentation, and much sorrow, but let us be saddened with sorrow which brings forth pardon. We often find the Lord sorrowing, never laughing. Basilius: Promittit autem flentibus risum, non quidem emissum per mandibulas sonum, sed meram et impermixtam cuilibet tristitiae alacritatem. BASIL; But He promises laughing to those who weep; not indeed the noise of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow. Beda: Qui ergo propter divitias hereditatis Christi, propter panem vitae aeternae, propter spem caelestium gaudiorum, fletus, esuriem, paupertatemque pati desiderat, beatus est; multo autem beatior qui has virtutes inter adversa servare non trepidat; unde sequitur beati eritis cum vos oderint homines: licet enim homines odiant corde nefando dilectum cor Christo laedere nequeunt. Sequitur et cum separaverint vos. Separent, et a synagoga expellant: Christus invenit et confirmat. Sequitur et exprobraverint. Exprobrent nomen crucifixi: ipse commortuos sibi conresuscitat, et consedere facit in caelestibus. Sequitur et eiecerint nomen vestrum tamquam malum: ubi nomen Christianorum significat, quod a gentilibus Iudaeisque saepissime quantum ad ipsos memoriae abrasum, et ab hominibus est abiectum, nulla existente causa odii, nisi propter filium hominis; qui scilicet credentes nomen Christi, suum cognomen facere voluerunt. Docet ergo eos ab hominibus insectandos, sed ultra homines esse beandos; unde sequitur gaudete in illa die, et exultate: ecce enim merces vestra multa est in caelo. BEDE; He then who on account of the riches of the inheritance of Christ, for the bread of eternal life, for the hope of heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not shrink to maintain these virtues in adversity. Hence it follows, Blessed are you when men shall hate you. For although men hate, with their wicked hearts they can not injure the heart that is beloved by Christ, It follows, And when they shall separate you. Let them separate and expel you from the synagogue. Christ finds you out, and strengthens you. It follows; And shall reproach you. Let them reproach the name of the Crucified, He Himself raises together with Him those that have died with Him, and makes them sit in heavenly places. It follows, And cast out your name as evil. Here he means the name of Christian, which by Jews and Gentiles as far as they were able was frequently erased from the memory, and cast out by men, when there was as no cause for hatred, but the Son of man; for in truth they who believed on the name of Christ, wished to be called after His name. Therefore He teaches that they are to be persecuted by men, but are to be blessed beyond men. As it follows, Rejoice you in that day, and weep for joy, for behold your reward is great in heaven. Chrysostomus: Multum et paucum mensuratur dignitate proferentis. Quaeramus igitur: quis multam promisit mercedem? Si quidem propheta vel apostolus, velut homo paucum esse multum existimavit; nunc autem dominus, qui possidet perennes thesauros, et opes quae quemlibet intellectum transcendunt, multam pollicitus est mercedem. CHRYS. Great and little are measured by the dignity of the speaker. Let us inquire then who promised the great reward. If indeed a prophet or an apostle, little had been in his estimation great; but now it is the Lord in whose hands are eternal treasures and riches surpassing man’s conception, who has promised great reward. Basilius: Rursus, magnum aliquando absolutam habet intentionem; sicut magnum est caelum, et magna est terra; aliquando vero ad aliquid habet relationem: ut magnus equus et bos in comparatione similium. Sic arbitror multam fore mercedem repositam patientibus opprobria propter Christum, non tamquam comparatam ad ea quae penes nos sunt, sed in se multam existentem, et tamquam a Deo donatam. BASIL; Again, great has sometimes a positive signification, as the heaven is great, and the earth is great; but sometimes it has relation to something else, as a great ox or great horse, on comparing two things of like nature. I think then that great reward will be laid up for those who suffer reproach for Christ’s sake, not as in comparison with those things in our power, but as being in itself great because given by God. Damascenus: Illa etiam quae mensurari vel numerari possunt, determinate ingeruntur; quod autem ex quadam excellentia omnem transcendit mensuram et numerum, indeterminate dicitur magnum et multum: puta quando dicimus multam esse Dei misericordiam. DAMASCENE. Those things which may be measured or numbered are used definitely, but that which from a certain excellence surpasses all measure and number we call great and much indefinitely; as when we say that great is the long suffering of God. Eusebius: Deinde muniens discipulos ad pugnam adversariorum, quam passuri erant per totum orbem praedicantes, subdit secundum haec enim faciebant prophetis patres eorum. EUSEBIUS. He then fortifies His disciples against the attacks of their adversaries, which they were about to suffer as they preached through the whole world; adding, For in like manner did their fathers to the prophets. Ambrosius: Quia prophetas Iudaei usque ad mortem corporis persecuti sunt. AMBROSE; For the Jews persecuted the prophets even to death. Beda: Quia vera dicentes solent persecutionem pati; nec tamen ideo prophetae antiqui timore persecutionis a veritatis praedicatione defecerunt. BEDE; They who speak the truth commonly suffer persecution, yet the ancient prophets did not therefore from fear of persecution turn away from preaching the truth. Ambrosius: In hoc ergo quod dicit beati pauperes, habes temperantiam, quae a peccato abstinet, saeculum calcat, illecebrosa non quaerit. Beati qui esuritis: habes iustitiam: qui enim esurienti compatitur, compatiendo largitur, largiendo fit iustus, quia iustitia eius manet in aeternum. Beati qui nunc fletis; habes prudentiam, cuius est flere quotidiana, et ea quae aeterna sunt quaerere. Beati eritis cum vos oderint homines: habes fortitudinem; sed eam quae non odium meretur ex crimine, sed persecutionem patiatur ex fide. Sic enim ad passionis pervenitur coronam, si gratiam hominum negligas, divinam sequaris. Ergo temperantia cordis habet munditiam, iustitia misericordiam, pacem prudentia, mansuetudinem fortitudo. Connexae sibi sunt et concatenatae virtutes, ut qui unam habet, plures habere videatur: et sanctis una competit virtus; sed eius quae fuerit uberior, uberius est praemium. Quanta hospitalitas in Abraham, quanta humilitas? Sed quia fide praestitit, fidei prae ceteris meruit principatum. Ergo unicuique plura praemia, quia plurima incentiva virtutum; sed quod in aliquo merito copiosius, hoc etiam in praemio redundantius. AMBROSE; In that He says, Blessed are the poor, you have temperance; which abstains from sin, tramples upon the world, seeks not vain delights. In Blessed are they that hunger you have righteousness; for he who hungers suffers together with the hungry, and by suffering together with him gives to him, by giving becomes righteous, and his righteousness abides for ever. In Blessed are they that weep now, you have prudence; which is to weep for the things of time, and to seek those which are eternal. In Blessed are you when men hate you, you have fortitude; not that which deserves hatred for crime, but which suffers persecution for faith. For so you wilt attain to the crown of suffering if you slightest the favor of men, and seek that which is from God. Temperance therefore brings with it a pure heart; righteousness, mercy; prudence, peace; fortitude, meekness. The virtues are so joined and linked to one another, that he who has one seems to have many; and the Saints have each one especial virtue, but the more abundant virtue has the richer reward. What hospitality in Abraham, what hat humility, but because he excelled in faith, he gained the preeminence above all others. To every one there are many rewards because many incentives to virtue, but that which is most abundant in a good action, has the most exceeding reward.
Lectio 6
Cyrillus: Praedicto, quod paupertas propter Deum causa sit cuiuslibet boni, et quod esurire et flere non vacabit mercede sanctorum, transfert sermonem ad apposita, et innuit ipsa damnationis et supplicii fore materiam; unde dicitur verumtamen vae vobis divitibus, qui habetis consolationem vestram. CYRIL; Having said before that poverty for God’s sake is the cause of every good thing, and that hunger and weeping will not be without the reward of the saints, he goes on to denounce the opposite to these as the source of condemnation and punishment. But woe to you rich, for you have your consolation. Cyrillus: Haec enim dictio vae semper in Scripturis dicitur his qui non possunt evadere a futuro supplicio. CHRYS. For this expression, woe, is always said in the Scriptures to those who cannot escape from future punishment. Ambrosius: Licet autem in pecuniariis copiis multa sint lenocinia delictorum, pleraque tamen sunt incentiva virtutum; quamquam virtus subsidia non requirat, et commendatior sit collatio pauperis, quam divitis liberalitas; tamen non eos qui habent divitias, sed eos qui uti his nesciant, sententiae caelestis auctoritate condemnat. Nam ut ille pauper laudabilior est qui prompto largitur affectu, ita criminosior dives est qui de eo referre gratiam Deo debuit quod accepit, nec censum ad communem usum datum sine usu abscondere. Non census igitur, sed affectus in crimine est. Et quamquam nulla poena gravior sit quam successorum profutura compendiis anxio timore servare, tamen quoniam avaritiae desideria congerendi quadam voluptate pascuntur, qui consolationem vitae praesentis habuerunt, remunerationem perpetuam perdiderunt. Possumus tamen hic divitem intelligere populum Iudaeorum, vel haereticos, vel certe Pharisaeos, qui ubertate verborum, et quodam ambitiosae facundiae patrimonio delectati, simplicitatem verae fidei supergressi, thesauros inutiles condiderunt. Sequitur vae vobis qui saturati estis, quia esurietis. AMBROSE; But although in the abundance of wealth many are the allurements to crime, yet many also are the incitements to virtue. Although virtue requires no support, and the offering of the poor man is more commendable than the liberality of the rich, still it is not those who possess riches, but those who know not how to use them, that are condemned by the authority of the heavenly sentence. For as that poor man is more praiseworthy who gives without grudging, so is the rich man more guilty, who ought to return thanks for what he has received, and not to hide without using it the sum which was given him for the common good. It is not therefore the money, but the heart of the possessor which is in fault. And though there be no heavier punishment than to be preserving with anxious fear what is to serve for the advantage of successors, yet since the covetous desires are fed by a certain pleasure of amassing, they who have had their consolation in the present life, have lost an eternal reward. We may here however understand by the rich man the Jewish people, or the heretics, or at least the Pharisees, who, rejoicing in an abundance of words, and a kind of hereditary pride of eloquence, have overstepped the simplicity of true faith, and gained to themselves useless treasures. Beda: Dives ille purpuratus saturabatur, epulans quotidie splendide; sed dirum vae sustinebat esuriens, quando de Lazari, quem despexerat, digito guttam aquae quaerebat. BEDE; Woe to you that are full, for you shall be hungry. That rich man clothed in purple was full, feasting sumptuously every day, but endured in hunger that dreadful “woe,” when from the finger of Lazarus, whom he had despised, he begged a drop of water. Basilius: Quod autem necessaria sit abstinentiae ratio, palam est ex eo quod apostolus eam inter fructus spiritus enumeravit. Subiectio enim corporis per nihil aliud sic obtinetur, sicut per abstinentiam; qua sicut quodam freno decet compescere iuventutis fervorem. Est igitur abstinentia interemptio criminis, amotio passionum, vitae spiritualis initium, obtundens in se illecebrarum aculeum. Ne autem coincidentia fiat cum inimicis Dei, decet accipi quodlibet cum exigit tempus, ad ostendendum quod mundis omnia munda; procedendo quidem ad necessaria vitae, abstinendo autem omnino ab his quae faciunt ad voluptatem. Attamen nec eamdem horam sibi cunctos sancire possibile, nec modum, nec mensuram. Sit autem communis intentio non expectare repletionem; replere namque ventrem, ipsum quoque corpus inutile facit erga proprias operationes, somnolentum, et ad nocumenta dispositum. BASIL; Now it is plain that the rule of abstinence is necessary, because the Apostle mentions it among the fruits of the Spirit. For the subjection of the body is by nothing so obtained as by abstinence, whereby, as it were a bridle, it becomes us to keep in check the fervor of youth. Abstinence then is the putting to death of sin, the extirpation of passions, the beginning of the spiritual life, blunting in itself the sting of temptations. But lest there should be any agreement with the enemies of God, we must accept every thing as the occasion requires, to show, that to the pure all things are pure, by coming indeed to the necessaries of life, but abstaining altogether from those which conduce to pleasure. But since it is not possible that all should keep the same hours, or the same manner, or the same proportion, still let there be one purpose, never to wait to be filled, for fullness of stomach makes the body itself also unfit for its proper functions, sleepy, and inclined to what is hurtful. Beda: Aliter. Si beati sunt illi qui iustitiae semper esuriunt opera, infelices e contra aestimandi sunt qui sibi in desideriis placentes, nullam veri boni famem patiuntur. Sequitur vae vobis qui ridetis nunc, quia lugebitis et flebitis. BEDE; In another way. If those are happy who always hunger after the works of righteousness, they on the other hand are counted to be unhappy, who, pleasing themselves in their own desires, suffer no hunger after the true good. It follows, Woe to you who laugh, &c. Basilius: Cum dominus ridentes nunc arguat, palam est quod numquam erit fideli tempus risus; et praecipue in tanta multitudine eorum qui in peccato moriuntur, pro quibus oportet lugere. Superfluus autem risus est immoderantiae signum, et effrenis animae motus; sed usque ad vultus iucunditatem exprimere passionem animae non dedecet. BASIL; Whereas the Lord reproves those who laugh now, it is plain that there will never be a house of laughter to the faithful, especially since there is so great a multitude of those who die in sin for whom we must mourn. Excessive laughter is a sign of want of moderation, and the motion of an unrestrained spirit; but ever to express the feelings of our heart with a pleasantness of countenance is not unseemly. Chrysostomus: Dic autem mihi cur concuteris et defluis qui debes assistere terribili iudicio, et ponere rationem de omnibus hic operatis? CHRYS. But tell me, why are you distracting and wasting yourself away with pleasures, who must stand before the awful judgment, and give account of all things done here? Beda: Quia vero ipsa peccati nutrix adulatio, sicut oleum flammis, sic in culpa ardentibus solita est ministrare fomentum, subdit vae cum benedixerint vobis omnes homines. BEDE; But because flattery being the very nurse of sin, like oil to the flames, is wont to minister fuel to those who are on fire with sin, he adds, Woe to you when all men shall speak well of you. Chrysostomus: Non autem contrarium est quod hic dicitur ei quod alibi dominus dicit: luceat lux vestra coram hominibus, ut scilicet manifestemus bene agere ad gloriam Dei, non ad propriam. Perniciosum enim quid est inanis gloria: et inde sumit ortum iniquitas atque desperatio, et mater malorum avaritia. Quod si viam quaeris divertendi ab hoc, dirigas aspectum semper ad Deum, et esto contentus ea quae apud eum est gloria: nam si in qualibet facultate doctiores eligere oportet in arbitros, quomodo virtutis experimentum pluribus credis, non autem illi qui prae omnibus eam novit, et dare et coronare potest? A quo si gloriam cupis, vita laudem humanam: de nullo enim alio magis consuevimus admirari quam de respuente gloriam. Quod si nos, multo magis dominus omnium. Deinde illud consideres, quod hominum gloria celeriter deficit, quia per cursum temporis oblivioni traditur. Sequitur secundum haec enim faciebant pseudoprophetis patres eorum. CHRYS. What is said here is not opposed to what our Lord says elsewhere, Let your light shine before men; that is, that we should be eager to do good for the glory of God, not our own. For vain-glory is a baneful thing, and from hence springs iniquity, and despair, and avarice, the mother of evil. But if you seek to turn away from this, ever raise your eyes to God, and be content with that glory which is from Him. For if in all things we must choose the more learned for judges, how do you trust to the many the decision of virtue, and not rather to Him, who before all others know it, and can give and reward it, whose glory therefore if you desire, avoid the praise of men. For no one more excites our admiration than he who rejects glory. And if we do this, much more does the God of all. Be mindful then, that the glory of men quickly fails, seeing in the course of time it is past into oblivion. It follows, For so did their fathers to the false prophets. Beda: Pseudoprophetae significantur, eo quod ad captandum vulgi favorem futura praeloqui conentur. Itaque dominus in monte beatitudines solummodo proborum, in campo vero etiam vae describit reproborum: quia rudes adhuc auditores necesse est terroribus ad bona compelli, perfectos autem satis est praemiis invitari. BEDE; By the false prophets are meant those, who to gain the favor of the multitude attempt to predict future events. The Lord on the mountain pronounces only the blessings of the good, but on the plain he describes also the “woe” of the wicked, because the yet uninstructed hearers must first be brought by terrors to good works, but the perfect need but be invited by rewards. Ambrosius: Et attende quod Matthaeus, praemiis ad virtutem et fidem populos provocavit; hic autem etiam a criminibus atque peccatis futurorum suppliciorum denuntiatione deterruit. AMBROSE; And mark, that Matthew by rewards called the people to virtue and faith, but Luke also frightened them from their sins and iniquities by the denunciation of future punishment.
Lectio 7
Beda: Quia dixerat supra quid ab inimicis pati possent, nunc qualiter cum eisdem inimicis agere debeant ostendit, dicens sed vobis dico qui auditis. BEDE; Having spoken above of what they might suffer from their enemies, He now points out how they ought to conduct themselves towards their enemies’ saying, But I say to you who hear. Ambrosius: Non otiose plurimorum factorum caelestium enumeratione progressus ad hunc locum serius venit, ut populus divinis miraculis roboratus ultra legis tramitem virtutum vestigiis progredi edoceretur. Denique inter tria maxima, spem, fidem et caritatem, maior est caritas, quae ordinatur cum dicitur diligite inimicos vestros. AMBROSE; Having proceeded in the enumeration of many heavenly actions, He not unwisely comes to this place last, that He might teach the people confirmed by the divine miracles to march onward in the footsteps of virtue beyond the path of the law. Lastly, among the three greatest, (hope, faith, and charity,) the greatest is charity, which is commanded in these words, Love your enemies. Basilius: Inimici quidem proprium est obesse et insidiari. Omnis igitur qui qualitercumque nocet alicui, dicitur inimicus. BASIL; It is indeed the part of an enemy to injure and be treacherous. Every one then who does harm in any way to any one is called his enemy. Cyrillus: Conveniens autem erat huiusmodi conversatio doctoribus sanctis, qui praedicaturi erant ubique terrarum salutarem sermonem; quos si contingeret velle recipere de persequentibus vindictam, omisissent eos ad cognitionem veritatis vocare. CYRIL; But this way of life was well adapted to the holy teachers who were about to preach throughout the earth the word of salvation, and if it had been their will to take vengeance upon their persecutors, had failed to call them to the knowledge of salvation. Chrysostomus in Matthaeum: Non autem dicit: ne odio habeas; sed: diligas; neque simpliciter mandavit diligere, sed etiam benefacere; unde sequitur benefacite his qui oderunt vos. CHRYS. But He says not, Do not hate, but love; nor did He merely command to love, but also to do good, as it follows, Do good to them which hate you. Basilius: Verum quia homo ex corpore consistit et anima, secundum animam quidem benefaciemus, huiusmodi arguentes et commonentes eos, et omnino ad conversionem manuducentes; secundum corpus autem benefacientes eis in necessariis victui. Sequitur benedicite maledicentibus vobis. Qui enim percutiunt proprias animas, digni sunt lacrymis et fletibus, non maledictionibus. Nihil enim detestabilius est anima maledica, nec immundius lingua quae maledictiones effert. Homo es; aspidum venena non evomas, nec vertaris in belluam. Est tibi datum os, non ut mordeas, sed ut aliorum vulnera sanes. Inimicos autem mandavit nobis annumerare gradui amicorum, non quorumcumque, sed praecipuorum, pro quibus orare solemus; unde sequitur orate pro persequentibus vos. Plerique autem e contra procumbentes, et fronte super terram percutientes, et manus expandentes, non pro suis criminibus orant Deum, sed adversus inimicos; quod nihil aliud est quam seipsum transfodere. Cum eum qui prohibuit contra inimicos orare, precaris ut te maledicentem inimicis exaudiat, quomodo possibile est audiri, quando provocas exauditurum, verberando inimicum coram rege, etsi non manibus, verbis tamen? Quid facis, homo? Stas ut veniam impetres peccatorum, et imples os amaritudine. Mitigationum est tempus, orationis et gemitus, non furoris.
BASIL; But because man consists of body and soul, to the soul indeed we shall do this good, by reproving and admonishing such men, and leading them by the hand to conversion; but to the body, by profiting them in the necessaries of life. It follows, Bless them that curse you. CHRYS For they who pierce their own souls deserve tears and weeping, not curses. For nothing is more hateful than a cursing heart, or more foul than a tongue which utters curses. O man, spit not forth the poison of asps, nor be turned into a beast. Your mouth was given you not to bite with, but to heal the wounds of others. But he commands us to count our enemies in the ram: of our friends, not only in a general way, but as our particular friends for whom we are accustomed to pray; as it follows, Pray for them which persecute you. But many on the contrary falling down, and striking their faces upon the ground, and stretching forth their hands, pray God not for their sins, but against their enemies, which is nothing else but piercing their own selves. When you pray to Him that He would hear you cursing your enemies, who has forbidden you to pray against your enemies, how is it possible for you to be heard, since you art calling Him to hear you by striking an enemy in the king’s presence, not with the hand indeed, but with your words. What are you doing, O man? you stand to obtain pardon of your sins, and you fill your mouth with bitterness. It is a time of forgiveness, prayer, and mourning, not of rage.
Beda: Sed merito movetur quaestio, quomodo in prophetis inveniuntur multae imprecationes adversus inimicos. Ubi videndum est, quia prophetae per imprecationem quid esset futurum cecinerunt, non optantis voto, sed spiritu praevidentis. BEDE; But the question is fairly raised, how it is that in the prophets are to be found many curses against their enemies. Upon which we must observe, that the prophets in the imprecations they uttered foretold the future, and that not with the feelings of one who wishes, but in the spirit of one who foresees. Cyrillus: Vetus autem lex mandabat non offendere alios; vel si prius fuerimus laesi, non ultra proportiones laedentium iras protendere; sed perfectio legis in Christo est, et in suis mandatis; unde sequitur et qui te percutit in maxillam, praebe ei et alteram. CYRIL; Now the old law commanded us not to injure one another; or if we are first injured, not to extend our wrath beyond the measure of the injurer, but the fulfilling of the law is in Christ and in His commands. Hence it follows, And to him that smite you on the one cheek, offer also the other. Chrysostomus in Matthaeum: Nam et medici cum calce feriuntur ab insanis, tunc maxime miserentur eis, et accingunt se ad eorum remedia. Tu quoque similem habeas coniecturam erga persequentes: ipsi namque sunt qui praecipue infirmantur; nec prius desistamus quam totam amaritudinem evomuerint; tunc uberes gratias agent tibi, et ipse Deus te coronabit, eo quod fratrem tuum in pessima aegritudine liberasti. CHRYS. For physicians also, when they are attacked by madmen, have then most compassion on them, and exert themselves to restore them. Have you also a like consideration towards your persecutors; for it is they who are under the greatest infirmity. And let us not cease until they have exhausted all their bitterness, they will then overpower you with thanks, and God Himself will give you a crown, because you have delivered your brother from the worst disease. Basilius: Fere autem cuncti contra hoc mandatum procedimus; et praesertim potentes vel principes, non solum si passi fuerint contumelias, sed et si praestita eis non sit reverentia, adversarios reputantes quicumque eos minus reveriti sunt quam se reputaverunt dignos. Est autem magna infamia principis esse promptum ad vindictam: nam et qualiter alium docebit nil mali pro malo rependere, qui nocenti retribuere satagit? BASIL; But we almost all of us offend against this command, and especially in the powerful and rulers, not only if they have suffered insult, but if respect is not paid them, accounting all those their enemies who treat them with less consideration than they think they deserve. But it is a great dishonor in a prince to be ready to take revenge. For how shall he teach another, to return to no man evil for evil, if he is eager to retaliate on him who ho injures him. Cyrillus: Vult autem dominus insuper esse contemptorem rerum; unde sequitur et ab eo qui aufert tibi vestimentum, etiam tunicam noli prohibere: haec est enim virtus animae quae omnino aversa est a passione cupiditatis divitiarum. Decet enim eum qui pius est et oblivisci malorum, ut et ea quibus caros amicos iuvamus, persequentibus conferamus. CYRIL; But the Lord would moreover have us to be despisers of property. As it follows, And him that takes away your cloak, forbid not to take your coat also. For this is the soul’s virtue, which is altogether alien from feeling the pleasure of wealth. For it becomes him who is merciful even to forget his misfortunes, that we may confer the same benefits upon our persecutors, whereby we assist our dear friends. Chrysostomus in Matthaeum: Non autem dixit: fer humiliter iniuriantis impetum; sed: procedas per sapientiam, et ulterius te disponas ad patiendum quae ille cupiat facere, superans insolentiam eius ubertate prudentiae, ut habito pudore in excellenti patientia tua discedat. Sed dicet aliquis: quomodo potest hoc fieri? Cum videris Deum factum hominem, tot passum pro te, adhuc quaeris et dubitas quomodo possibile sit nequitiis ignoscere conservorum? Quis tale passus est quale dominus tuus dum ligaretur, flagellaretur, sputa perferens, mortem patiens? Unde sequitur omni autem petenti te tribue. CHRYS Now He said not, Bear humbly the rule of your persecutor, but, Go on wisely, and prepare yourself to suffer what he desires you to do; overcoming his insolence by your great prudence, that he may depart with shame at your excellent endurance. But some one will say, How can this be? When you have seen God made man, and suffering so many things for you, do you still ask and doubt how it is possible to pardon the iniquities of your fellow servants? Who has suffered what your God has, when He was bound, scourged, enduring to be spat upon, suffering death? Here it follows, But to every one who seeks, give. Augustinus de Serm. Dom: Non dicit: omnia petenti; sed ut id des quod iuste et honeste potes, idest quod nec tibi, nec alteri noceat, quantum sciri aut credi ab homine potest; et cui iuste negaveris quod petit, indicanda est iustitia; et aliquando melius aliquid tribues, cum petentem iniusta correxeris. AUG. He says not, To him that seeks give all things, but give what you justly and honestly can, that is, what as far as man can know or believe, neither hurts you, nor another: and if you have justly refused any one, the justice must be declared to him, (so as not to send him away empty,) sometimes you will confer even a greater boon when you have corrected him who seeks what he ought not. Chrysostomus: In hoc tamen peccamus non modicum, non solum non dando petentibus, sed et eos increpando. Cur, inquis, non laborat? Cur otiosus alitur? Dic mihi: et tu laborando possides? Sed et si laboras, ad hoc laboras ut vituperes alium? Propter unicum panem et tunicam appellas cupidum. Nihil tribuis? Nec convicieris. Cur nec tu misereris, et volentibus dissuades? Si cunctis indifferenter erogaverimus, semper miserebimur. Quia enim Abraham cunctos recipiebat, recepit et Angelos. Nam etsi homicida sit et praedo, nonne tibi dignus videtur panis habendi? Non igitur simus severi aliorum censores, ne nos quoque exquisite iudicemur. Sequitur et qui aufert quae tua sunt, ne repetas. CHRYS. Herein however we do not lightly err, when not only we give not to those who ho seek, but also blame them? Why (you say) does he not work, why is the idle man fed? Tell me, cost you then possess by labor? but still if you work, do you work for this, that you should blame another? For a single loaf and coat cost you call a man covetous? You give nothing, make then no reproaches. Why do you neither take pity yourself, and dissuades those who would? If we spend upon all indifferently, we shall always have compassion: for because Abraham entertains all, he also entertains angels. For if a man is a homicide and a robber, does he not, think you, deserve to have bread? Let us not then be severe censors of others, lest we too be strictly judged. It follows, And of him that takes away your goods ask them not again. Chrysostomus: A Deo percipimus omnia; quod autem dicimus meum et tuum, nuda tantum sunt verba: si namque domum tuam asseris, emisisti verbum carens subsistentia rei: nam et aer et solum et caementum creatoris sunt, tu etiam ipse qui domum construxisti: sed et si tuus sit usus dubitatur, non solum propter mortem, sed etiam propter rerum eventus. Anima tua non possidetur a te, et quo pacto tuae reputabuntur opes? Vult autem Deus tua fore quae tibi pro fratribus credita sunt; fient autem tua, si pro aliis dispensaveris; si vero tibi affluenter expenderis, quae sunt tua iam facta sunt aliena. Sed propter nefandam opum cupidinem homines in curiis conrixantur; contra quod Christus ait et qui aufert quae tua sunt, ne repetas. CHRYS. Every thing we have we receive from God. But when we speak of “mine and shine,” they are only bare words. For if you assert a house to be yours, you have uttered an expression which wants the substance of reality. For both the air, the soil, and the moisture, are the Creator’s. You again are he who has built the house; but although the use is shine, it is doubtful, not only because of death, but also on account of the issues of things. Your soul is not your own possession, and will be reckoned to you in like manner as all your goods. God wishes those things to be yours which are entrusted to you for your brethren, and they will be shine if you have dispensed them for others. But if you have spent richly upon yourself what things are yours, they are now become another’s. But through a wicked desire of wealth men strive together in a state contrary to Christ’s words, And of him that takes away your goods, ask them not again. Augustinus de Serm. Dom: Quod de veste, domo, fundo, iumento, et generaliter omni pecunia dicit. Non autem Christianum oportet sic possidere servum quomodo equum aut argentum. Servus si honestius a te regeretur quam ab illo qui eum tibi cupit auferre; nescio utrum quisquam dicere audeat eum debere contemni. AUG. He says this of garments, houses, farms, beasts of burdens, and generally of all property. But a Christian ought not to possess a slave as he does a horse or money. If a slave is more honorably governed by you than by him who desires to take him from you, I know not whether any one would dare to say, that he ought to be despised, as a garment. Chrysostomus: Est autem nobis insita lex naturalis, per quam dignoscimus quid sit virtus et vitium; unde sequitur et prout vultis ut faciant vobis homines, et vos facite illis similiter. Non ait: quaecumque non vultis ut faciant, nec vos faciatis: cum enim duae sint viae quae ducunt ad virtutem, scilicet abstinentia mali, et operatio boni, hanc ponit, per istam et illam significans. Et si quidem dixisset: ut sitis homines, diligite bestias, esset mandatum difficile; si vero homines diligere iussit, ad quod naturalis monitio est, quam difficultatem res continet, quam leones et lupi servant, in quibus naturalis cognatio amicitiam cogit? Ostenditur igitur quod Christus nihil statuit nostram transcendens naturam; sed quod dudum inseruit conscientiae nostrae, docet; ut propria voluntas pro lege sit tibi; ut si vis bene tibi, bene facias alii; si vis ut alius tui misereatur, proximi miserearis. CHRYS. Now we have a natural law implanted in us, by which we distinguish between what is virtue, and what is vice. Hence it follows, And as you would that men should do to you, do you also to them. He does not say, Whatever you would not that men should do to you, do not you. For since there are two ways which lead to virtue, namely abstaining from evil, and doing good, he names one, signifying by it the other also. And if indeed He had said, That you may be men, love the beasts, the command would be a difficult one. But if they are commanded to love men, which is a natural admonition, wherein lies the difficulty, since even the wolves and lions observe it, whom a natural relation compels to love one another. It is manifest then that Christ has ordained nothing surpassing our nature, but what He had long before implanted in our conscience, so that your own will is the law to you. And if you will have good done to you, you must do good to others; if you will that another should show mercy to you, you must show mercy to your neighbor.
Lectio 8
Chrysostomus: Dixerat dominus diligendos esse inimicos. Ne autem putares hyperbolice esse dictum, aestimans solum ad terrorem eis dici, adicit rationem, dicens et si diligitis eos qui vos diligunt, quae vobis est gratia? Plures quidem causae sunt quae dilectiones constituunt; dilectio vero spiritualis universas praecellit; nihil enim terrenum eam parit; non utilitas, non beneficium, non natura, non tempus, sed de caelo descendit. Quid autem miraris si non indiget beneficio ut consistat, quando nec ex casu malorum pervertitur? Pater quidem passus iniurias, rumpit foedus amoris; coniux post iurgia virum relinquit; filius si longaevum videat patrem, gravatur: at Paulus ibat ad lapidantes, benefacturus eis; Moyses lapidatur a Iudaeis, et orat pro eis. Veneremur itaque spirituales amicitias, quia sunt insolubiles. Unde arguens volentes pigrescere, subdit, nam et peccatores diligentes se diligunt; quasi dicat: quia volo vos his amplius aliquid possidere, non moneo solum amicos diligere, sed etiam inimicos. Benefacientibus etiam benefacere commune est omnibus. Ostendit autem se parum plus petere quam sit moris peccatorum, qui benefaciunt amicis; unde sequitur et si benefacitis his qui vobis benefaciunt, quae vobis est gratia? Siquidem et peccatores hoc faciunt. CHRYS. The Lord had said that we must love our enemies, but that you might not think this an exaggerated expression, regarding it solely as spoken to alarm them, he adds the reason, saying, For if you love them which love you, what thank have you? There are indeed several causes which produce love; but spiritual love exceeds them all. For nothing earthly engenders it, neither gain, nor kindness, nor nature, nor time, but it descends from heaven. But why wonder that it needs not kindness to excite it, when it is not even overcome of malice? A father indeed suffering wrong bursts the bands of love. A wife after a quarrel leaves her husband A son, if he sees his father come to a great age, is troubled. But Paul went to those who stoned him to do them good. Moses is stoned by the Jews, and prays for them. Let us then reverence spiritual love, for it is indissoluble. Reproving therefore those who were inclined to wax cold, he adds, For sinners even love those which love them. As if he said, Because I wish you to possess more than these, I do not advise you only to love your friends, but also your enemies. It is common to all to do good to those who do good to them. But he shows that he seeks something more than is the custom of sinners, who do good to their friends. Hence it follows, And if you do good to those who do good to you, what thank have you? Beda: Non solum autem dilectionem vel beneficium peccatorum, quasi infructuosa redarguit, sed etiam mutuum; unde sequitur et si mutuum dederitis his a quibus speratis recipere, quae gratia est vobis? Nam et peccatores peccatoribus fenerantur, idest mutuantur, ut recipiant aequalia. BEDE; But he not only condemns as unprofitable the love and kindness of sinners, but also the lending. As it follows, And if you lend to those from whom you hope to receive, what thank have you? for sinners also lend to sinners, to receive as much again. Ambrosius: In tres autem partes philosophia sibi videtur divisisse iustitiam: unam in Deum, quae pietas vocatur; alteram in parentes vel reliquum genus humanum; tertiam in mortuos, ut his exequiarum iura solvantur. At dominus, legis oraculum ac prophetiae fastigium supergressus, in eos quoque qui laeserunt, pietatis correxit officium, cum subdit verumtamen diligite inimicos vestros. AMBROSE; Now philosophy seems to divide justice into three parts; one towards God, which is called piety; another towards our parents, or the rest of mankind; a third to the dead, that the proper rites may be performed. But the Lord Jesus passing beyond the oracle of the law, and the heights of prophecy, extended the duties of piety to those also who have injured us, adding, But love your enemies. Chrysostomus in Genesim: In quo plus tibi quam illi conferes: ille enim diligitur a conservo, tu vero efficieris similis Deo. Est autem maximae virtutis quando nocere volentes beneficiis complectimur; unde subditur et benefacite. Sicut enim fornacem succensam aqua proiecta extinguit, sic iram ratio cum lenitate: quod enim est aqua igni, hoc est irae humilitas et mansuetudo. Et sicut non extinguitur ignis per ignem, sic nec ira per iram mitigatur. CHRYS. Whereby you will confer more upon yourself than him. For he is beloved by a fellow servant, but you are made like to God. But it is a mark of the greatest virtue when we embrace with kindness those who wish to do us harm. Hence it follows, And do good. For as water, when cast upon a lighted furnace, extinguishes it, so also reason joined with gentleness. But what water is to fire, such is lowliness and meekness to wrath; and as fire is not extinguished by fire, so neither is anger soothed by anger. Gregorius Nyssenus: Debet autem homo vitare damnosam sollicitudinem, ne quaerat ab inope divitiarum augmenta, aeris et auri metallorum sterilium exigens fructum; unde subdit et mutuum date, nihil inde sperantes. Malignam fenorum excogitationem si quis appellet furtum et homicidium, non peccabit: nam quid refert suffosso pariete quemquam erepta possidere, ac fenorum necessitate possidere illicita? GREG NYSS. But man ought to shun that baneful anxiety with which he seeks from the poor man increase of his money and gold, exacting a profit of barren metals. Hence he adds, And lend, hoping for nothing again; &c. If a man should call the harsh calculation of interest, theft, or homicide, he will not err. For what is the difference, whether a man by digging under a wall become possessed of property, or possess it unlawfully by the compulsory rate of interest? Basilius: Talis autem avaritiae species, Graece tocos idest partus, Latine fenus, quasi fetus propter mali fecunditatem, ut arbitror, appellatur. Aut fortasse partus dicitur propter partus dolores, quos animis eorum qui mutuo ad usuram acceperunt, inducere solet. Animalia temporis progressu nascuntur, adolescunt et pariunt; at fenus statim cum oritur parere incipit. Animalia quae citius pariunt, citius parere cessant: sed avarorum pecunia simul cum omni tempore adaugetur. Animalia ubi pariendi vim ad sobolem suam transtulerunt, ipsa parere cessant; at feneratorum pecuniae et novas pariunt, et veteres renovant. Nullus itaque mortiferam hanc bestiam attendet. Sed magna, inquis, o pauper, necessitas, et utilitas est ut mutuum sumam. Et quaenam haec est utilitas? Rursum veniet tibi paupertas, et eadem cum accessione necessitas. Meditare iam unde restituas. Unde tibi pecuniae intantum multiplicabuntur ut et sufficiant ad usus necessitatem, et ad restitutionem? Verum ais: quomodo igitur me enutriam nisi fenus accipiam? Mille sunt victus parandi solertiae. Manus habes, labora, servi, tandem mendica: omnia tibi tolerabiliora sunt quam pecuniam ad usuram sumere. Ceterum dives ait: quale illud est mutuum cui nulla retributionis spes adiuncta est? Considera vim dicti, et legislatoris admiraberis humanitatem. Cum pauperi dare voles propter dominum, idem et donum est et mutuum: donum quidem, quia non speras receptionem; mutuum vero, propter domini magnificentiam, qui paucis per pauperem acceptis, magna pro ipsis reddet; unde sequitur et erit merces vestra multa. Non vis universorum dominum obnoxium tibi ipsi habere ad persolvendum? Aut si quis in urbe dives promittat se tibi pro alio exsoluturum, fideiussionem ipsius accipies, Deum autem pro pauperibus persolutorem non admittes? BASIL; Now this mode of avarice is rightly called in the Greek, from producing, because of the fruitfulness of the evil. Animals in course of time grow up and produce, but interest as soon as it is born begins to bring forth. Animals which bring forth most rapidly cease soonest from breeding, but the money of the avaricious goes on increasing with time. Animals when they transfer their bringing forth to their own young, themselves cease to breed, but the money of the covetous both produces an increase, and renews the capital. Touch not then the destructive monster. For what advantage that the poverty of today is escaped, if it falls upon us repeatedly, and is increased? Reflect then how can you restore yourself? Whence shall your money be so multiplied as that it will partly relieve your want, partly refresh your capital,, and besides bring forth interest? But you say, How shall I get my living? I answer, work, serve, last of all, beg; any thing is more tolerable than borrowing upon interest. But you say, what is that lending to which the hope of repayment is not attached? Consider the excellence of the words, and you wilt admire the mercifulness of the author. When you are about to give to a poor man from regard to divine charity, it is both a lending and a gift; a gift indeed, because no return is hoped for; lending, because of the beneficence of God, who restores it in its turn. Hence it follows, And great shall be your reward. Do you not wish the Almighty to be bound to restore to you? Or, should He make some rich citizen your security, do you accept him, but reject God standing as security for the poor? Chrysostomus: Attende mutui naturam mirabilem: alius recipit, et alius obligat se pro debitis, centuplum in praesenti reddens, in futuro vero vitam aeternam. CHRYS. Observe the wonderful nature of lending, one receives and another binds himself for his debts, giving a hundred fold at the present time, and in the future eternal life. Ambrosius: Quanta misericordiae merces qui filiis divinae misericordiae asciscitur? Sequitur enim et eritis filii altissimi. Sequere igitur misericordiam, ut merearis gratiam. Late patet benignitas Dei: super ingratos pluit, malis fecunda non negat terra proventus. Sequitur quia ipse benignus est super ingratos et malos. AMBROSE; How great the reward of mercy which is received into the privilege of divine adoption! For it follows, And you shall be the sons of the Highest. Follow then mercy, that you may obtain grace. Widely spread is the mercy of God; He pours His rain upon the unthankful, the fruitful earth refuses not its increase to the evil. Hence it follows, For he is kind to the unthankful, and to the evil. Beda: Vel temporalia bona largiendo, vel caelestia dona singulari gratia inspirando. BEDE; Either by giving them temporal gifts, or by inspiring His heavenly gifts with a wonderful grace. Cyrillus: Magnum est ergo praeconium pietatis: reddit enim haec virtus nos Deo conformes, et quasi quaedam signa sublimis naturae nostris imprimit animabus; unde sequitur estote ergo misericordes sicut et pater vester misericors est. CYRIL; Great then is the praise of mercy. For this virtue makes us like to God, and imprints upon our souls certain signs as it were of a heavenly nature. Hence it follows, Be you then merciful, as your heavenly Father also is merciful. Athanasius Ut scilicet aspicientes beneficia eius, bona quae facimus, non hominum, sed eius intuitu faciamus; quatenus a Deo, non ab hominibus praemia consequamur. ATHAN; That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.
Lectio 9
Ambrosius: Addidit dominus non temere iudicandum, ne tui conscius ipse delicti in alterum cogaris ferre sententiam: unde dicit nolite iudicare. AMBROSE; The Lord added, that we must not readily judge others, lest when conscious of guilt yourself, you should be compelled to pass sentence upon another. Chrysostomus in Matthaeum: Non iudices praecedentes te, idest qui discipulus es magistrum, peccator innocentem; quos non oportet increpare, sed monere, et caritative corrigere: nec etiam iudicandum est in incertis et qualibuscumque, quae nec similitudinem habent peccati, aut quae non sunt gravia, sive prohibita. CHRYS. Judge not your superior, that is, you a disciple must not judge your master; nor a sinner the innocent. You must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden. Cyrillus: Sedat ergo hic pessimam passionem nostrarum conscientiarum, contemptus principium: quamvis enim deceat aliquos se circumspicere, et secundum Deum conversari; hoc non faciunt, sed examinant aliena. Et si videant aliquos infirmari, tamquam propriarum passionum obliti, faciunt hoc detractionis materiam. CYRIL; He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach. Chrysostomus: Nec facile reperies quemquam neque patremfamilias, neque claustralem expertem huius erroris. Sunt autem et hae diabolicae tentationis insidiae: nam qui severe discutit aliena, nunquam propriorum reatuum merebitur veniam; unde sequitur et non iudicabimini; sicut enim pius et mitis reprimit peccatorum timorem; sic severus et dirus adjicit criminibus propriis. CHRYS. You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows And you shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes. Gregorius Nyssenus: Non igitur cum acrimonia praecipitetis in servos sententiam, ne similia patiamini: vocat enim iudicium asperiorem damnationem; unde sequitur nolite condemnare, et non condemnabimini: non enim iudicium cum venia prohibet. GREG NYSS. Be not then rash to judge harshly of your servants, lest you suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and you shall not be condemned. For he does not forbid judgment with pardon. Beda: Brevi autem sententia cuncta quae de conversando cum inimicis mandaverat, comprehendendo concludit, dicens dimittite et dimittetur vobis, date et dabitur vobis: ubi dimittere nos iniurias et dare beneficia iubet, ut et nobis peccata dimittantur, et vita detur aeterna. BEDE; Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and you shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life. Cyrillus: Quod autem ampliori manu recompensationem accipiemus a Deo, qui largiflue donat diligentibus eum, ostendit subdens mensuram bonam, et confertam, et coagitatam et supereffluentem dabunt in sinum vestrum. CYRIL; But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom. Theophylactus: Quasi dicat: sicut si farinam sine parcitate mensurare velles, conferres eam, coagitares et supereffunderes abunde; sic dominus mensuram magnam et supereffluentem dabit in sinum vestrum. THEOPHYL. As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom. Augustinus de quaest. Evang: Dicit autem dabunt, quia per illorum merita quibus vel calicem aquae frigidae in nomine discipuli dederunt, mercedem caelestem recipere merebuntur. Sequitur eadem quippe mensura qua mensi fueritis, remetietur vobis. AUG. But he says, shall they give, because through the merits of those to whom they have given even a cup of cold water in the name of a disciple, shall they be thought worthy to receive a heavenly reward. It follows, For with the same measure that you mete withal it shall be measured to you again. Basilius: Qua enim mensura unusquisque vestrum mensurat in bene operando aut peccando, eadem vel praemia vel poenas feret. BASIL; For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment. Theophylactus: Interrogabit autem fortassis aliquis subtilius: si enim supereffluenter redditur, quo modo eadem est mensura? Ad quod dicimus, quod non dixit: in tanta mensura remetietur vobis, sed in eadem. Qui enim benefecit, bene fiet ei: quod est remetiri eadem mensura. Sed supereffluentem mensuram dicit, quia millies benefiet ei: sic et in iudicando: qui enim iudicat et deinde iudicatur, accipit eamdem mensuram; secundum vero quod ad plus diiudicabitur, quia sibi similem iudicavit, secundum hoc supereffluens est mensura. THEOPHYL. But some one will put the subtle question, “If the return is made over abundantly, how is it the same measure?” to which we answer, that He said not, “In just as great a measure shall it be measured to you again, but in the same measure.” “For he who has shown mercy, shall have mercy shown to him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like to himself, was the measure running over. Cyrillus: Hoc autem solvit apostolus dicens: qui parce seminat, hoc est modice et manu tenaci, parce et metet, hoc est non copiose; et qui seminat in benedictionibus, in benedictionibus et metet, hoc est, copiose. Si quis autem non habet, si non faciat, non delinquit: in eo enim quod habet acceptatur, non in eo quo caret. CYRIL; But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.
Lectio 10
Cyrillus: Addidit dominus praedictis parabolam valde necessariam; unde dicitur dicebat autem illis et similitudinem. Erant enim eius discipuli futuri mundi doctores; unde decebat eos scire viam conversationis honestae, quasi illustratam mentem habentes divino fulgore ne caeci caecos ducerent; et ideo subdit numquid potest caecus caecum ducere? Nonne ambo in foveam cadunt? Et si contingat aliquos hoc attingere ut aequalem virtutem docentium virtuti possideant, sistant in mensura docentium, et illorum sequantur vestigia; unde sequitur non est discipulus supra magistrum; perfectus autem omnis erit, scilicet discipulus, si sit sicut magister eius; unde et Paulus dicit: imitatores mei estote, sicut et ego Christi. Christo ergo non iudicante, cur tu iudicas? Neque enim venit iudicare mundum, sed misereri. CYRIL; The Lord added to what had gone before a very necessary parable, as it is said, And he spoke a parable to them, for His disciples were the future teachers of the world, and it therefore became them to know the way of a virtuous life, having their minds illuminated as it were by a divine brightness, that they should not be blind leaders of the blind. And then he adds, Can the blind lead the blind? But if any should chance to attain to an equal degree of virtue with their teachers, let them stand in the measure of their teachers, and follow their footsteps. Hence it follows, The disciple is not above his master. Hence also Paul says, Be you also followers of me, as I am of Christ. Since Christ therefore judged not, why judge you? for He came not to judge the world, but to show mercy. Theophylactus: Vel aliter. Si tu alium iudicas, et ipse in eisdem peccas, nonne assimilaris caeco caecum ducenti? Quomodo enim ille a te ducetur ad bonum, cum et tu pecces? Non est enim discipulus supra magistrum. Si igitur tu peccas, qui te magistrum et ductorem putas, ubi erit qui a te disciplinatur et ducitur? Perfectus enim erit discipulus, si sit sicut magister eius. THEOPHYL. Or else, If you judge another, and in the very same way sin yourself, are not you like to the blind leading the blind? For how can you lead him to good when you also yourself commit sin? For the disciple is not above his master. If therefore you sin, who think yourself a master and guide, where will he be who is taught and led by you? For he will be the perfect disciple who is as his master. Beda: Vel sensus huius sententiae pendet ex superioribus, ubi danda eleemosyna et iniuria dimittenda praecipitur. Si te, inquit, ira contra violentum, et contra petentem avaritia caecaverit, numquid tu mente vitiata vitium eius curare poteris? Si etiam magister Christus, qui quasi Deus potuit suas ulcisci iniurias, maluit persecutores patiendo reddere mitiores, eamdem necesse est quod discipuli, qui puri homines sunt, regulam perfectionis sequantur. BEDE; Or the sense of this sentence depends upon the former, in which we are enjoined to give alms, and forgive injuries. If, says He, anger has blinded you against the violent, and avarice against the grasping, how can you with your corrupt heart cure his corruption? If even your Master Christ, who as God might revenge His injuries, chose rather by patience to render His persecutors more merciful, it is surely binding on His disciples, who are but men, to follow the same rule of perfection. Augustinus de quaest. Evang: Vel quod dicit numquid potest caecus caecum ducere? Ideo subiunxit, ut non sperarent a Levitis se accepturos mensuram illam de qua dixit dabunt in sinum vestrum, quoniam decimas dabant eis quos caecos dixit, quia Evangelium non tenerent; ut illam remunerationem per discipulos domini potius plebs inciperet iam sperare; quos imitatores suos volens ostendere, addit non est discipulus supra magistrum. AUG. Or, He has added the words, Can the blind, lead the blind, in order that they, might not expect to receive from the Levites that measure of which He says, They shall give into your bosom, because they gave tithes to them. And these He calls blind, because they received not the Gospel, that the people might the rather now begin to hope for that reward through the disciples of the Lord, whom wishing to point out as His imitators, He added, The disciple is not above his master. Theophylactus: Inducit autem dominus et aliam parabolam de eodem, subdens quid autem vides festucam, idest modicum criminis, in oculo fratris tui, trabem autem quae in oculo tuo est, idest peccatum tuum maximum, non consideras? THEOPHYL. But the Lord introduces another parable taken from the same figure, as follows, but why see you the mote (that is, the slight fault) which is in your brother’s eye, but the beam which is in your own eye (that is, your great sin) you regard not? Beda: Hoc autem ad superiorem sensum respicit, ubi caecum a caeco duci, idest peccantem a peccatore castigari non posse praemonuit; unde dicitur aut quomodo potes dicere fratri tuo: frater, sine eiciam festucam de oculo tuo, ipse in oculo tuo trabem non videns? BEDE; Now this has reference to the previous parable, in which He forewarned them that the blind cannot be led by the blind, that is, the sinner corrected by the sinner. Hence it is said, Or, how can you say to your brother, Brother let me cast out the mote that is in your eye, if you see not the beam that is in your own eye? Cyrillus: Quasi dicat: qui gravibus obnoxius est peccatis, quae trabem vocat, qualiter damnat eum qui pauca vel quandoque nil mali commisit? Hoc enim festuca significat. CYRIL; As if He said, How can he who is guilty of grievous sins, (which He calls the beam,) condemn him who has sinned only slightly, or even in some cases not at all? For this the mote signifies. Theophylactus: Convenit autem hoc omnibus, et maxime doctoribus, qui subditorum cum minima peccata puniant, propria impunita relinquunt. Propter hoc eos dominus hypocritas vocat, qui ex hoc aliorum peccata iudicant ut iusti videantur; unde sequitur hypocrita, eice primum trabem de oculo tuo, et tunc perspicies ut educas festucam de oculo fratris tui. THEOPHYL. But these words are applicable to all, and especially to teachers, who while they punish the least sins of those who are put under them, leave their own unpunished. Wherefore the Lord calls them hypocrites, because to this end judge they the sins of others, that they themselves might seem just. Hence it follows, You hypocrite, first cast the beam out of your own eye, &c. Cyrillus: Videlicet teipsum primum mundum ostendas a magnis peccatis; consequenter consules proximo modica committenti. CYRIL; That is to say, first show yourself clean from great sins, and then afterwards shall you give counsel to your neighbor, who is guilty only of slight sins. Basilius: Videtur enim revera cognitio sui ipsius gravissimum omnium: neque enim solus oculus exteriora videns super se visu non utitur; sed et ipse noster intellectus, cum alienum velociter coniectat peccatum, lentus est erga propriorum perceptionem defectuum. BASIL; In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.
Lectio 11
Beda: Contra hypocritam quae coeperat dominus exequitur dicens non est enim arbor bona quae facit fructus malos, neque arbor mala faciens fructum bonum: quasi dicat: si veram et non fictam vis habere iustitiam, quae verbis ostentas, etiam facto compensa: quia etsi se bonum fingat hypocrita, non est bonus qui facit opera mala; et si reprehendat insontem, non ideo malus est qui facit opera bona. BEDE; Our Lord continues the words which He had begun against the hypocrites, saying, For a good tree brings not forth corrupt fruit; i.e. as if He says, If you would have a true and unfeigned righteousness, what you set forth in words make up also in works, for the hypocrite though he pretends to be good is not good, who does evil works; and the innocent though he be blamed, is not therefore evil, who does good works. Titus: Hoc autem audiens, non sumas inde tibi favorem inertiae: naturaliter enim arbor movetur, tu vero libero arbitrio fungeris; et omnis arbor sterilis ad aliquid ordinata est, tu vero factus es ad opera virtutum. TITUS BOST. But take not these words to thyself as an encouragement to idleness, for the tree is moved conformably to its nature but you have the exercise of free will; and every barren tree has been ordained for some good, but you were created to the good work of virtue. Isidorus abbas: Non ergo poenitentiam, sed pertinaciam mali excludit: cum enim mala sit, non potest fructus bonos producere; in virtutem vero conversa fructificat. Quod autem est arboribus natura, hoc est nobis affectio. Etsi ergo arbor mala non potest fructum bonum producere, poterit tamen. ISIDORE PELEUS; He does not then exclude repentance, but a continuance in evil, which as long as it is evil cannot bring forth good fruit, but being converted to virtue, will yield abundance. But what nature is to the tree, our affections are to us. If then a corrupt tree cannot bring forth good fruit, how shall a corrupt heart? Chrysostomus in Matthaeum: Quamvis autem fructus causetur ex arbore, facit tamen notitiam arboris, eo quod arboris distinctio per fructum apparet; unde sequitur unaquaeque enim arbor de fructu suo cognoscitur. CHRYS. But although the fruit is caused by the tree, yet, it brings to us the knowledge of the tree, because the distinctive nature of the tree is made evident by the fruit, as it follows, For every tree is know by its fruit. Cyrillus: Sed et vita morum uniuscuiusque erit significativa: neque enim extrinsecis ornamentis et fictis humilitatibus, vere felicitatis apprehenditur decor, sed et ex his quae aliquis operatur: cuius rei exemplum ponens subdit neque enim de spinis colligunt ficus. CYRIL; Each man’s life also will be a criterion of his character. For not by extrinsic ornaments and pretended humility is the beauty of true happiness discovered, but by those things which a man does; of which he gives an illustration, adding, For of thorns men do not gather figs. Ambrosius: In spinis istius mundi ficus illa reperiri non potest; quae quia fecundis fructibus melior est, bene species ei resurrectionis aptatur: vel quia, ut legisti: ficus dederunt grossos suos; quod immaturus et caducus et inutilis in synagoga fructus ante praecessit: vel quia immatura nostra vita est in corpore, matura in resurrectione: et ideo procul a nobis debemus saeculares sollicitudines abdicare, quae mordent animum, mentemque adurunt, ut maturos fructus culturae diligentis possimus adipisci. Hoc ergo ad mundum et resurrectionem; alterum ad animam et corpus refertur, cum subditur neque de rubo vindemiant uvam; vel quia nemo peccatis fructum acquirit animae suae, quae sicut uva, proxima terris corrumpitur, in superioribus maturatur; vel quia nemo potest damnationem carnis evadere, nisi quem Christus redemerit, qui sicut uva pependit in ligno. AMBROSE; On the thorns of this world the fig cannot be found, which as being better in its second fruit, is well fitted to be a similitude of the resurrection. Either because, as you read, The fig trees have put forth their green figs, that is, the unripe and worthless fruit came first in the Synagogue. Or because our life is imperfect in the flesh, perfect in the resurrection, and therefore we ought to cast far from us worldly cares, which eat into the mind and scorch up the soul, that by diligent culture we may obtain the perfect fruits. This therefore has reference to the world and the resurrection, the next to the soul and the body, as it follows, Nor of a bramble bush gather they grapes. Either because no one living in sin obtains fruit to his soul, which like the grape nearest the ground is rotten, on the higher branches becomes ripe. Or because no one can escape the condemnations of the flesh, but he whom Christ has redeemed, Who as a grape hung on the tree. Beda: Vel spinas et rubum, saeculi curas et punctiones puto esse vitiorum; ficus vero et uvam, dulcedinem novae conversationis et fervorem dilectionis. Non autem de spinis ficus, neque uva de rubo colligitur: quia mens adhuc veteris hominis consuetudine depressa similare potest, sed fructus novi hominis ferre non potest. Sed sciendum, quod sicut ferax palmes sepi involutus recumbit, portansque fructum spina non suum usibus servat humanis; sic dicta vel acta malorum si quando prosunt bonis, non hoc ipsi faciunt mali, sed fit de illis Dei consilio. BEDE; Or, I think the thorns and bramble are the cares of the world and the prickings of sin, but the figs and the grapes are the sweetness of a new life and the warmth of love, but the fig is not gathered from the thorns nor the grape from the bramble, because the mind still debased by the habits of the old man may pretend to, but cannot bring forth the fruits of the new man. But we must know, that as the fruitful palm tree is enclosed and supported by a hedge, and the thorn bearing fruit not its own, preserves it for the use of man, so the words and acts of the wicked wherein they serve the good are not done by the wicked themselves, but by the wisdom of God working upon them. Cyrillus: Postquam autem ostendit quod ex operibus potest discerni homo bonus et malus, sicut ex fructibus arbor; nunc idem ostendit per aliud signum, dicens bonus homo de bono thesauro cordis sui profert bonum; et malus homo de malo thesauro profert malum. CYRIL; But having shown that the good and the bad man may be discerned by their works as a tree by its fruits, he now sets forth the same thing by another figure, saying, A good man out of the good treasure of his heart brings forth that which is good, and the evil man out of the evil treasure brings forth that which is evil. Beda: Idem est thesaurus cordis quod radix est arboris. Qui ergo in corde thesaurum patientiae perfectique habet amoris, optimos fructus effundens diligit inimicum, et cetera facit quae supra edocuit; at qui thesaurum nequam corde servat, contraria facit. BEDE; The treasure of the heart is the same as the root of the tree. He therefore who has in his heart the treasure of patience and perfect love, brings forth the best fruits, loving his enemy, and doing the other things which have been taught above. But he who keeps a bad treasure in his heart does the contrary to this. Basilius: Verbi etiam conditio cor a quo processit manifestat, evidenter ostendens dispositionem praecordiorum nostrorum; unde sequitur ex abundantia enim cordis os loquitur. BASIL; The quality of the words shows the heart from which they proceed, plainly manifesting the inclination of our thoughts. Hence it follows, For out of the abundance of the heart the mouth speaks. Chrysostomus in Matthaeum: Naturalis enim consequentia est ut cum intus abundet nequitia, effluant oretenus verba nequam: unde cum audiveris hominem inhonesta proferentem, non tantam in eo putes latere malitiam quanta verbis exprimitur; sed coniecta fontem rivo esse uberiorem. CHRYS. For it is a natural consequence when wickedness abounds within, that wicked words are breathed as far as the mouth; and therefore when you hear of a man uttering abominable things, do not suppose that there lies only so much wickedness in him as is expressed in his words, but believe the fountain to be more copious than the stream. Beda: Per oris etiam locutionem dominus universa quae dicto, vel facto, vel cogitatu de corde proferimus, insinuat; moris enim est Scripturarum, verba pro rebus ponere. BEDE; By the speaking of the mouth the Lord signifies all things, which by word, or deed, or thought, we bring forth from the heart. For it is the manner of the Scripture to put words for deeds.
Lectio 12
Beda: Ne aliquis sibi frustra blandiretur ex eo quod dictum est ex abundantia cordis os loquitur, quasi verba solum et non magis opera veri Christiani quaerantur, consequenter dominus adiungit quid autem vocatis me: domine, domine, et non facitis quae dico? Quasi dicat: quid folia rectae confessionis vos germinare iactatis, qui nullos operis boni fructus ostenditis? BEDE; Lest any one should vainly flatter himself with the words, Out of the abundance of the heart the mouth speaks, as if words only and not rather works were required of a Christian, our Lord adds the following, But why call you me Lord, Lord, and do not the things which I say? As if He said, Why do you boast of sending forth the leaves of a right confession, and show forth no fruit of good works. Cyrillus: Convenit autem soli supremae omnium naturae, dominationis et nomen et res. CYRIL; But Lordship both in name and reality belongs only to the Highest Nature. Athanasius Non est ergo hoc verbum hominis, sed Dei ostendentis proprium ortum a patre: dominus enim est qui natus est a solo domino. Non timeas autem dualitatem: non enim secundum naturam separantur. ATHAN. This is not then the word of man, but the Word of God, manifesting His own birth from the Father, for He is the Lord Who is born of the Lord alone. But fear not the duality of Persons, for they are not separate in nature. Cyrillus: Quae autem sit utilitas in mandatorum observatione, quodve damnum accidere possit ex inobedientia, ostendit subdens omnis qui venit ad me, et audit sermones meos, et facit eos, ostendam vobis cui similis sit. Similis est homini aedificanti domum, qui fodit in altum, et posuit fundamentum supra petram. CYRIL; But the advantage which arises from the keeping of the commandments, or the loss from disobedience, he shows as follows; Whosoever comes to me, and hears my sayings, he is like to a man who built his house upon a rock, &c. Beda: Petra erat Christus, qui fodit in altum, qui praeceptis humilitatis terrena omnia de cordibus fidelium eruit, ne propter commodum temporale serviant Deo. BEDE; The rock is Christ. He digs deep; by the precepts of humility He plucks out all earthly things from the hearts of the faithful, lest they should serve God from regard to their temporal good. Basilius: Ponere autem fundamentum supra petram, hoc est inniti fidei Christi, ut immobilis perseveret in adversis, sive humanitus, sive divinitus accidant. BASIL; But lay your foundations upon, a rock, that is, lean upon the faith of Christ, so as to persevere immovable in adversity, whether it come from man or God. Beda: Vel fundamentum domus, ipsa est intentio bonae conversationis, quod perfectus verbi auditor in adimplendis Christi mandatis firmiter inserit. BEDE; Or the foundation of the house is the resolution to live a good life, which the perfect hearer firmly lays in fulfilling the commandments of God. Ambrosius: Vel omnium fundamentum docet esse virtutum obedientiam caelestium praeceptorum, per quam domus haec nostra, non profluvio voluptatum, non nequitiae spiritualis incursu, non imbre mundano, non haereticorum possit nebulosis disputationibus commoveri; unde sequitur inundatione autem facta, illisum est flumen domui illi, et non potuit eam movere. AMBROSE; Or, He teaches that the obedience to heavenly precepts is the foundation of all virtue, by means of which this our house can be moved neither by the torrent of pleasures, nor by the violence of spiritual wickedness, neither by the storms of this world, nor by the cloudy disputations of heretics; hence it follows, But the flood came, &c. Beda: Inundatio tribus modis fit: vel immundorum spirituum, vel improborum hominum, vel ipsa mentis aut carnis inquietudine; et quantum propriis viribus homines fidunt, inclinantur; quantum vero invictissimae illi petrae adhaerent, etiam labefactari nequeunt. BEDE; A flood comes in three ways, either by unclean spirits, or wicked men, or the very restlessness of mind or body; and as far as men trust in their own strength they fall away, but as long as they cling to the immovable rock they cannot even be shaken. Chrysostomus in Matthaeum: Ostendit etiam nobis dominus quod nullam parit fides utilitatem, si foeda sit conversatio; unde sequitur qui autem audit et non facit, similis est homini aedificanti domum suam supra terram sine fundamento. CHRYS. The Lord also shows us that faith profits a man nothing, if his manner of life be corrupt. Hence it follows, But he that hears and does not, is like a man, that without a foundation built an house upon the earth, &c. Beda: Domus Diaboli mundus, qui in maligno positus est: quam super terram aedificat, quia obsequentes sibi de caelis ad terrena detrahit; sine fundamento fundamentum non habet, quia non ex propria natura subsistit; malum quippe aedificat, quia omne peccatum sine substantia est, quod tamen, quodcumque sit, in boni natura convalescit. Quia vero a fundo dicitur fundamentum, possumus etiam fundamentum pro fundo positum non inconvenienter accipere: sicut qui in puteo mergitur, putei fundo retinetur; sic anima corruens, quasi in quodam fundi loco consistit, si se in aliqua peccati mensura continet. Sed cum peccato in quod labitur non potest esse contenta, dum quotidie ad deteriora deicitur, quasi in puteo in quem cecidit, fundum non invenit quo figatur. Ingruente autem qualibet tentatione, et vere mali et ficte boni peiores fiunt, donec ad extremum perpetuam labantur in poenam; unde sequitur in quam illisus est fluvius, et continuo cecidit, et facta est ruina domus illius magna. Potest etiam per impetum fluminis, extremi iudicii discrimen intelligi, quando utraque domo consummata, ibunt impii in supplicium aeternum, iusti autem in vitam aeternam. BEDE; The house of the devil is the world which lies in wickedness, which he builds upon the earth, because those who obey him he drags down from heaven to earth; he builds without foundation, for sin has no foundation, standing not by its own nature, for evil is without substance, which yet whatever it is, grows up in the nature of good. But because the foundation is called so from fundus, we may not unfitly understand that fundamentum is placed here for fundus. As then he who is fallen into a well is kept at the bottom of the well, so the soul falling away remains stationary, as it were, at the very bottom, as long as it continues in any measure of sin. But not content with the sin into which it is fallen, while daily sinking into worse, it can find no bottom, as it were, in the well to which it may fix itself. But every kind of temptation increasing, both the really bad and the feignedly good become worse, until at last they come to everlasting punishment Hence it follows, Against which the stream did beat vehemently. By the force of the stream may be understood the trial of the last judgment, when both houses being finished, the wicked shall go into everlasting punishment but the righteous into life eternal. Cyrillus: Vel super terram sine fundamento aedificat qui super arenam dubietatis, quae secundum opinionem est, ponit fundamentum spiritualis fabricae, quos paucae stillae tentationum dissiparunt. CYRIL; Or they build upon the earth without foundation, who upon the quicksand of doubt, which relates to opinion, lay the foundation of their spiritual building, which a few drops of temptation wash away. Augustinus de Cons. Evang: Hunc autem sermonem domini prolixum sic exorsus est Lucas, sicut et Matthaeus: uterque enim dixit beati pauperes; deinde multa quae sequuntur in utriusque narratione similia sunt; et ad extremum sermonis ipsa conclusio prorsus eadem reperitur, scilicet de homine qui aedificat supra petram, et super arenam. Posset ergo facillime credi eumdem Lucas domini interposuisse sermonem, aliquas tamen praetermisisse sententias quas Matthaeus posuit, item alias posuisse quas Matthaeus non dixit; nisi moveret quod Matthaeus in monte dicit habitum sermonem a domino sedente, Lucas autem in loco campestri a domino stante. Non tamen istos duos sermones longa temporis distantia separari hinc probabiliter creditur, quod et ante et postea quaedam similia vel eadem ambo narrarunt. Quamquam illud possit occurrere, in aliqua excelsiori parte montis primo cum solis discipulis fuisse dominum, quando ex eis illos duodecim elegit; deinde cum eis descendisse de monte, scilicet de ipsa montis celsitudine, in campestrem locum, idest in aliquam aequalitatem quae in latere montis erat, et multas turbas capere poterat, atque ibi stetisse, donec ad eum turbae congregarentur; ac postea cum sedisset, accessisse propinquius discipulos suos, atque illis ceterisque turbis praesentibus unum habuisse sermonem AUG. Now this long discourse of our Lord, Luke begins in the same way as Matthew; for each says, Blessed are the poor. Then many things which follow in the narration of each are like, and finally the conclusion of the discourse is found to be altogether the same, I mean with respect to the men who build upon the rock and the sand. It might then easily be supposed that Luke has inserted the same discourse of our Lord, and yet has left out some sentences which Matthew has kept, and likewise put in others which Matthew has not; were it not that Matthew says the discourse was spoken by our Lord on the mountain, but Luke on the plain by our Lord standing. It is not however thought likely from this that these two discourses are separated by a long course of time, because both before and after both have related some things like or the same. It may however have happened that our Lord was at first on a higher part of the mountain with His disciples alone, and that then he descended with them from the mount, that is, from the summit of the mountain to the flat place, that is, to some level ground, which was on the side of the mountain, and was able to hold large multitudes, and that there He stood until the crowds were gathered together to Him, and afterwards when He sat down His disciples came nearer, and to them, and the rest of the multitude who were present, He held the same discourse.
Caput 7 CHAPTER VII Lectio 1
Titus: Cum perfectioribus documentis suos refecisset discipulos, vadit Capharnaum, ibi prodigiosa operaturus; unde dicitur cum autem implesset omnia verba sua in aures plebis, intravit in Capharnaum. TITUS BOST. When He had strengthened His disciples by more perfect teaching, He goes to Capernaum to work miracles there; as it is said, When he had ended all his sayings, he entered into Capernaum. Augustinus de Cons. Evang: Hic intelligendum est quia non ante quam haec verba terminasset intravit, sed non esse expressum post quantum temporis intervallum, cum istos sermones terminasset, intraverit Capharnaum: ipso quippe intervallo leprosus ille mundatus est, quem suo loco Matthaeus interponit. AUG. Here we must understand that He did not enter before He had ended these sayings, but it is not mentioned what space of time intervened between the termination of His discourse, and His entering into Capernaum. For in that interval the leper was cleansed whom Matthew introduced in his proper place. Ambrosius: Pulchre autem ubi praecepta complevit, formam docet suorum praeceptorum exequi: nam statim gentilis centurionis servus domino curandus offertur; unde sequitur centurionis autem cuiusdam servus male habens, erat moriturus, qui illi erat pretiosus. Quod moriturum dixerit, Evangelista non fefellit; moriturus enim erat, nisi fuisset sanatus a Christo. AMBROSE; But having finished His teaching, He rightly instructs them to follow the example of His precepts. For straightway the servant of a Gentile centurion is presented to the Lord to be healed. Now the Evangelist, when he said that the servant was about to die, did not err, because he would have died had he not been healed by Christ. Eusebius: Strenuus siquidem in bellis erat iste centurio, et militibus Romanis praefectus. Quia vero specialis serviens eius domi languens iacebat, considerans quales salvator erga ceteros virtutes agebat sanando languidos, et iudicans quod non secundum vires humanas haec agebantur miracula, mittit ad eum ut ad Deum, non habito respectu ad apparens organum, quo cum hominibus conversabatur; unde sequitur et cum audisset de Iesu, misit ad eum seniores Iudaeorum, rogans eum ut veniret, et salvaret servum suum. EUSEBIUS. Although that centurion was strong in battle, and the prefect of the Roman soldiers, yet because his particular attendant lay sick at his house, considering what wonderful things the Savior had done in healing the sick, and judging that these miracles were performed by no human power, he sends to Him, as to God, not looking to the visible instrument by which He had intercourse with men; as it follows, And when he heard of Jesus, he sent to him, &c. Augustinus de Cons. Evang: Quomodo ergo verum erit quod Matthaeus narrat: accessit ad eum quidam centurio, cum ipse non accesserit? Ubi diligenter advertentes intelligamus, Matthaeum non deseruisse usitatum modum loquendi: si enim ipsa perventio usitate dicitur per alios fieri, quanto magis accessus per alios fieri potest? Non ergo absurde Matthaeus per alios facto accessu centurionis ad dominum, compendio dicere voluit, ipsum potius accessisse ad Christum, quam illos per quos verba sua misit: quia quo magis credidit, eo magis accessit. AUG. How then will that: be true which Matthew relates, A certain centurion came to him, seeing that he himself did not come? unless upon careful consideration we suppose that Matthew made use of a general mode of expression. For if the actual arrival is frequently said to be through the means of others, much more may the coming be by others. Not then without reason, (the centurion having gained access to our Lord through others,) did Matthew, wishing to spear; briefly, say that this man himself came to Christ, rather than those by whom he sent his message, for the more he believed the nearer he came. Chrysostomus in Matthaeum: Qualiter etiam Matthaeus dicit quod ipse dixit: non sum dignus ut intres sub tectum meum; Lucas autem hic dicit, quoniam rogat ut veniat? Sed mihi videtur quod Lucas significat nobis Iudaicas blanditias. Credibile enim est ut cum vellet abire centurio, retraheretur a Iudaeis blandientibus, et dicentibus, quia nos euntes ducemus eum: unde et eorum preces adulationibus plenae sunt; sequitur enim at illi cum venissent ad Iesum, rogabant eum sollicite, dicentes: quia dignus est ut hoc illi praestes: diligit enim gentem nostram, et synagogam ipse aedificavit nobis. Decebat quidem ipsos dicere, quoniam ipse volebat venire et supplicare; nos autem detinuimus, calamitatem videntes, et cadaver quod in domo iacebat, aut promere fidei eius immensitatem; sed nolebant propter invidiam fidem viri detegere; ne magnus aliquis esse videretur cui preces porriguntur. Quod autem Matthaeus significat ipsum Israelitam non esse, Lucas vero dicit quoniam aedificavit synagogam, non est contrarium; potuit enim et Iudaeus non esse, et synagogam construxisse. CHRYS: How again does Matthew tell us that the centurion said, I am not worthy that you should enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we may believe that when the centurion wished to depart, the Jews drew him back, enticing him, saying, We will go and bring him. Hence also their prayers are full of flattery, for it follows, But when they came to Jesus, they besought him instantly, saying that he was worthy. Although it became them to have said, He himself was willing to come and supplicate You, but we detained him, seeing the affliction, and the body which was lying in the house, and so to have drawn out the greatness of his faith; but they would not for envy reveal the faith of the man, lest He should seem some great one to whom the prayers were addressed. But wherein Matthew represents the centurion to be not an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew, and yet built a synagogue. Beda: In hoc autem ostendunt, quia sicut nos Ecclesiam, sic etiam illi synagogam non conventum solummodo fidelium, sed etiam locum quo conveniebant sint soliti appellare. BEDE: But herein they show, that as by a church, so also by a synagogue, they were wont to mean not only the assembly of the faithful, but also the place where they assembled. Eusebius: Et seniores quidem Iudaeorum pro modicis sumptibus ad opus synagogae datis gratiam poscunt; sed dominus non propter hoc, sed pro maiori causa, volens scilicet generare credulitatem in cunctis mortalibus per suam virtutem, seipsum exhibuit; unde sequitur Iesus autem ibat cum illis. EUSEBIUS. And the elders of the Jews indeed demand favors for a small sum spent in the service of the synagogue, but the Lord not for this, but a higher reason, manifested Himself, wishing in truth to beget a belief in all men by His own power, as it follows, Then Jesus went with them. Ambrosius: Quod utique non ideo faciebat quia absens curare non poterat; sed ut formam tibi daret humilitatis imitandae, ad reguli filium noluit pergere, ne videretur magis divitiis detulisse; hic ipse perrexit, ne videretur in centurionis famulo conditionem despexisse servilem. Centurio vero militari tumore deposito, reverentiam sumit, et ad fidem facilis, et ad honorificentiam promptus; unde sequitur et cum non longe esset a domo, misit ad eum centurio amicos, dicens: domine, noli vexari. Non enim hominis, sed Dei potestate coniecit dari a Christo hominibus sanitatem. Iudaei quidem dignitatem eius praetenderant; iste vero indignum se asseruit non solum beneficii, sed etiam susceptionis domini: non enim dignus sum ut sub tectum meum intres. AMBROSE; Which certainly He did not do, because He was unable to heal when absent, but that He might set them an example of imitating His humility. He would not go to the son of the nobleman, lest He should seem thereby to have respected his riches; He went immediately here, that He might not seem to have despised the low estate of a centurion’s servant. But the centurion laying aside his military pride puts on humility, being both willing to believe and eager to honor; as it follows, And when he was not far off, he sent to him, saying, Trouble not yourself: for I am not worthy your, &c. For by the power not of man, but of God, he supposed that health was given to man. The Jews indeed alleged his worthiness; but he confessed himself unworthy not only of the benefit, but even of receiving the Lord under his roof; For I am not worthy that you should enter under my roof. Chrysostomus in Matthaeum: Postquam enim liberatus est a Iudaeorum taedio, tunc mittit dicens: ne putes prae taedio me non venisse; sed indignum reputavi te domi recipere. CHRYS. For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not to You, but I counted myself unworthy to receive You in my house. Ambrosius: Bene autem Lucas in occursum amicos dicit esse a centurione transmissos, ne praesentia sua, et generare domini verecundiam videretur, et officio provocasse; unde sequitur propter quod et meipsum non sum dignum arbitratus ut venirem ad te; sed dic tantum verbo, et sanabitur puer meus. AMBROSE; But Luke well says, that friends were sent by the centurion to meet our Lord, lest by his own coming he might seem both to embarrass our Lord, and to have called for a requital of good offices. Hence it follows, Wherefore neither thought I myself worthy to come to you, but say in a word and my servant shall be healed. Chrysostomus: Ubi attende centurionem debitam opinionem habentem de domino: non enim dixit: ora; sed tantummodo: iube, dubitans ne se humiliando renueret. Subdit nam et ego homo sum sub potestate constitutus, habens sub me milites; et dico huic: vade, et vadit; et alii: veni, et venit; et servo meo: fac hoc, et facit. CHRYS. Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c. Beda: Hominem se potestati vel tribuni vel praesidis subditum dicit; imperare tamen minoribus: ut subaudiatur, eum multo magis qui Deus sit, non per adventum tantum corporis, sed per Angelorum ministeria posse implere quod vellet: repellendae enim erant vel infirmitates corporum, vel fortitudines contrariae, et verbo domini, et ministeriis Angelorum. BEDE; He says that he though a man subject to the power of the tribune or governor, yet has command over his inferiors, that it might be implied that much more is He who is God, able not only by the presence of His body, but by the services of His angels, to fulfill whatever He wishes. For the weakness of the flesh or the hostile powers were to be subdued both by the word of the Lord and the ministry of the angels. And to my servant, Do this, &c. Chrysostomus: Est autem hic notandum, quod hoc verbum fac imperium designat dictum servo. Ob hoc Deus cum hominem vellet creare non ait unigenito: fac hominem; sed faciamus hominem, ut per formam consensus verborum declaret aequiparantiam. Quia ergo in Christo considerabat excellentiam dominii, ob hoc ait dic verbo: nam et ego dico servo meo, et cetera. Christus autem non eum reprehendit, sed eius intentionem roboravit; unde sequitur quo audito Iesus miratus est. CHRYS. We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, “Make man,” but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore said He, say in a word. For I also say to my servant. But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marveled. Beda: Sed quis in illo fecerat ipsam fidem nisi ille qui admirabatur? Sed et si alius eam fecisset, quid miraretur qui praescius erat? Quod ergo miratur dominus, nobis mirandum esse significat: omnes enim tales motus cum de Deo dicuntur, non perturbati animi signa sunt, sed docentis magistri. BEDE: But who had wrought this very faith in him, save He who marveled? But supposing another had done it, why should He marvel who fore knew it? Because then the Lord marvels, it signifies that we must marvel. For all such feelings when they are spoken of God, are the tokens not of a wonder-struck mind, but of a teaching master. Chrysostomus: Ut autem liqueat tibi quod dominus hoc ideo dixit ut alios instruat, prudenter Evangelista hoc aperiens subdit amen dico vobis, nec in Israel tantam fidem inveni. CHRYS. But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say to you, I have not found so great faith, no, not in Israel. Ambrosius: Et quidem si sic legas: in nullo tantam fidem inveni in Israel, simplex intellectus et facilis est; si vero iuxta Graecos: nec in Israel tantam fidem inveni, fides huiusmodi etiam electioribus, et Deum videntibus antefertur. AMBROSE; And indeed if you read it thus, “In none in Israel have I found so great faith,” the meaning is simple and easy. But if according to the Greek, “Not even in Israel have I found so great faith,” faith of this kind is preferred even to that of the more elect, and those that see God. Beda: Non autem de omnibus retro patriarchis et prophetis, sed de praesentis aevi loquitur hominibus; quibus ideo centurionis fides antefertur, quia illi legis prophetarumque monitis edocti, hic autem nemine docente sponte credidit. BEDE; But he speaks not of Patriarchs and Prophets in times far back, but of the men of the present age to whom the faith of the centurion is preferred, because they were instructed in the precepts of the Law and the Prophets, but he with no one to teach him of his own accord believed. Ambrosius: Probatur autem fides domini, et servi sanitas roboratur; unde sequitur et reversi qui missi fuerant domum, invenerunt servum qui languerat sanum. Potest ergo meritum domini et famulis suffragari, non solum fidei merito, sed et studio disciplinae. AMBROSE; The faith of the master is proved, and the health of the servant established, as it follows, And they that were sent returning to the house, found the servant whole that had been sick. It is possible then that the good deed of a master may advantage his servants, not only through the merit of faith, but the practice of discipline. Beda: Plenius autem haec explicat Matthaeus, quod dicente domino centurioni: vade, sicut credidisti fiat tibi, sanatus sit puer ex illa hora. Sed beato Lucae moris est, quod plene viderit ab aliis Evangelistis exposita abbreviare, vel etiam de industria praeterire; quae vero ab eis omissa vel breviter cognoverit tacta, dilucidare solertius. <>BEDE; Matthew explains these things more fully, saying, that when our Lord said to the centurion, Go your way, and as you have believed, so be it done to you, the servant was healed in the self-same hour. But it is the manner of the blessed Luke, to abridge or even purposely to pass by whatever he sees plainly set forth by the other Evangelists, but what he knows to be omitted by them, or briefly touched upon, to more carefully explain. Ambrosius: Mystice autem servo centurionis populus nationum, qui mundanae servitutis vinculis tenebatur, aeger lethalibus passionibus, beneficio domini sanandus exprimitur. AMBROSE; Mystically, by the centurion’s servant is signified that the Gentile people who were enthralled by the chain of heavenly bondage, and diseased with deadly passions, are to be healed by the mercy of the Lord. Beda: Centurio autem, cuius fides Israeli praefertur, electos a gentibus ostendit; qui quasi centenario milite stipati virtutum spiritualium sunt perfectione sublimes: numerus enim centenarius, qui de laeva transfertur ad dexteram, in caelestis vitae significationem poni consuevit. Tales ergo pro his necesse est ut domino supplicent qui adhuc spiritu servitutis premuntur; nos autem, qui de gentibus credimus, non ipsi ad dominum venire possumus, quem in carne videre non valemus; sed ad eum accedere debemus per fidem. Seniores autem Iudaeorum mittere, hoc est summos Ecclesiae viros, qui nos ad dominum praecesserunt, suppliciter obsecrando patronos acquirere, qui nobis testimonium reddentes, quod Ecclesiam aedificare curemus, pro nostris peccatis intercedant. Pulchre autem dicitur quia Iesus non longe erat a domo, quia prope timentes eum salutare ipsius; et qui naturali lege recte utitur, quo bona quae novit operatur, eo illi qui bonus est appropiat. BEDE; But the centurion, whose faith is preferred to Israel, represents the elect from the Gentiles, who as it were attended by their hundred soldiers, are exalted by their perfection of spiritual virtues. For the number hundred, which is transferred from the left to the right, is frequently put to signify the celestial life. These then must pray to the Lord for those who ho are still oppressed with fear, in the spirit of bondage. But we of the Gentiles who believe can not ourselves come to the Lord, whom we are unable to see in the flesh, but ought to approach by faith; we must send the elders of the Jews, that is, we must by our suppliant entreaties gain as patrons the greatest men of the Church, who have gone before us to the Lord, who bearing us witness that we have a care to build up the Church, may intercede for our sins. It is well said that Jesus was not far from the house, for his salvation is nigh to them that fear him, and he who rightly uses the law of nature, in that he does the things which he knows to be good, approaches nigh to Him who is good. Ambrosius: Non vult autem Iesum vexari centurio; quia quem Iudaeorum populus crucifixit, inviolatum ab iniuria manere desiderat populus nationum; et, quod ad mysterium spectat, vidit in pectora adhuc gentilium non esse penetrabilem Christum. AMBROSE, But the centurion wished not to trouble Jesus, for Whom the Jewish people crucified, the Gentiles desire to keep inviolate from injury, and (as touching a mystery) he saw that Christ was not yet able to pierce the hearts of the Gentiles. Beda: Milites autem et servi, qui centurioni obediunt, virtutes sunt naturales, quarum copiam multi ad dominum venientes deferunt secum. BEDE; The soldiers and servants who obey the centurion, are the natural virtues which many who come to the Lord will bring with them in great numbers. Theophylactus: Vel aliter. Centurio est intellectus, qui multorum in militia princeps existit, dum multas in hac vita res habet. Habet autem servum infirmum, irrationabilem animae partem, irascibilem et concupiscibilem dico. Et mittit ad Iesum mediatores Iudaeos, idest confessionis cogitationes et verba; et confestim suscipit servum sanum. THEOPHYL; Or in another way. The centurion must be understood as one who stood foremost among many in wickedness, as long as he possesses many things in this life, i.e. is occupied with many affairs or concerns. But he has a servant, the irrational part of the soul, that is, the irascible and concupiscent part. And he speaks to Jesus, the Jews acting as mediators, that is, the thoughts and words of confession, and immediately he received his servant whole.
Lectio 2
Cyrillus: Mira dominus miris annectit; et supra quidem accersitus occurrit, hic vero non vocatus accedit; unde dicitur et factum est, deinceps ibat in civitatem quae vocatur Naim. CYRIL; The Lord joins one miracle upon another. In the former instance He came indeed when called for, but in this He came self-invited; as it is said, And it came to pass the day after that he went into a city called Nain. Beda: Naim est civitas Galilaeae in secundo milliario montis Thabor. Divino autem nutu multa turba dominum comitatur, ut multi essent tanti miraculi testes; unde sequitur et ibant cum illo discipuli eius et turba copiosa. BEDE; Nain is a city of Galilee, within two miles of mount Tabor. But by the divine counsel there were large multitudes accompanying the Lord, that there might be many witnesses of so great a miracle. Hence it follows, And his disciples went with him, and much people. Gregorius Nyssenus: Resurrectionis autem experimentum non ita verbis sicut operibus a salvatore didicimus, qui ab inferioribus inchoans opus miraculi, fidem nostram assuefacit ad maiora. Primo quidem in aegritudine desperata servi centurionis, resurrectionis incepit potestatem; post haec altiori potestate ducit homines ad fidem resurrectionis, dum suscitavit filium viduae, qui ferebatur ad monumentum; unde sequitur cum autem appropinquaret portae civitatis, ecce defunctus efferebatur filius unicus matris suae. Diceret enim aliquis de puero centurionis, quod moriturus non erat: ut igitur temerariam linguam compesceret, iam defuncto iuveni Christum obviare fatetur unico filio viduae; nam sequitur et haec vidua erat, et turba civitatis multa cum illa.
Aerumnae molem brevibus verbis explicuit. Mater vidua erat, et non sperabat ulterius filios procreare; non habebat in quem aspectum dirigeret vice defuncti; hunc solum lactaverat, solus aderat alacritatis causa in domo; quicquid matri dulce ac pretiosum, hic solus extiterat.
GREG NYSS. Now the proof of the resurrection we learn not so much from the words as from the works of our Savior, who, beginning His miracles with the less wonderful, reconciled our faith to far greater. First indeed in the grievous sickness of the centurion’s servant, He verged upon the power of resurrection; afterwards with a higher power he led men to the belief in a resurrection, when He raised the widow’s son, who was carried out to be buried; as it is said, Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother. TITUS BOST. But some one will say of the centurion’s servant, that he was not going to die. That such an one might restrain his rash tongue, the Evangelist explains that the young man whom Christ came upon was already dead, the only son of a widow. For it follows, And she was a widow, and much people of the city was with her.
GREG NYSS. He has told us the sum of misery in a few words. The mother was a widow, and had no further hope of baring children, she had no one upon whom she might look in the place of him that was dead. To him alone she had given suck, he alone made her home cheerful. All that is sweet and precious to a mother, was he alone to her.
Cyrillus: Miseranda passio, et ad fletum et lacrymas potens provocare. Unde sequitur quam cum vidisset dominus, misericordia motus super eam, dixit illi: noli flere. CYRIL; These were sufferings to excite compassion, and which might well affect to mourning and tears, as it follows, And when the Lord saw her, he had compassion on her, saying, Weep not. Beda: Quasi dicat: desiste quasi mortuum flere, quem mox vivum resurgere videbis. BEDE; As if He said, Cease to weep for one as dead, whom you shall soon see rise again alive. Chrysostomus: Iubens autem cessare a lacrymis qui consolatur moestos, monet nos praesentibus defunctis consolationem recipere, resurrectionem sperantes. Tenet autem feretrum vita obvians morti; unde sequitur et accessit, et tetigit loculum; hi autem qui portabant steterunt. CHRYS. But when He bids us cease from weeping Who consoles the sorrowful, He tells us to receive consolation from those who are now dead, hoping for their resurrection. But life meeting death stops the bier, as it follows, And he came. Cyrillus in Ioannem Ideo autem non solo verbo peragit miraculum, sed et feretrum tangit, ut cognoscas efficax esse sacrum Christi corpus ad humanam salutem: est enim corpus vitae, et caro verbi omnipotentis, cuius habet virtutem: sicut enim ferrum adiunctum igni perficit opus ignis, sic postquam caro unita est verbo quod vivificat omnia, ipsa quoque facta est vivificativa, et mortis expulsiva. CYRIL; He performs the miracle not only in word, but also touches the bier, to the end that you might know that the sacred body of Christ is powerful to the saving of man. For it is the body of Life and the flesh of the Omnipotent Word, whose power it possesses. For as iron applied to fire does the work of fire, so the flesh, when it is united to the Word, which quickens all things, becomes itself also quickening, and the banisher of death. Titus: Non autem salvator similis est Eliae deflenti filium Sareptanae, nec qualis Eliseus, qui proprium corpus applicuit corpori defuncti, nec qualis est Petrus, qui pro Thabita oravit; sed ipse est qui non entia velut entia vocat, qui mortuos ut vivos alloqui potest; unde sequitur et ait: adolescens, tibi dico: surge. TITUS BOST. But the Savior is not like to Elias mourning over the son of the widow of Sarepta, nor as Elisha who laid his own body upon the body of the dead, nor as Peter who prayed for Tabitha, but is none other than He who calls those things which be not, as though they were, who can speak to the dead as to the living, as it follows, And he said, Young man. Gregorius Nyssenus: Qui dixit adolescentem, florentis significavit temporis horam, primam producentem lanuginem: qui paulo ante muliebris erat maternorum oculorum aspectui, iam aspirans ad tempus sponsalium, virga generis, successionis ramus, baculus senectutis. GREG. NYSS. When He said, Young man, He signified that he was in the flower of his age, just ripening into manhood, who but a little while before was the sight of his mothers eyes, just entering upon the time of marriage, the scion of her race, the branch of succession, the staff of her old age. Titus: Incunctanter autem erectus est cui sunt mandata directa: divina enim potestas est irrefragabilis: nulla mora, nulla orationum instantia; unde sequitur et resedit qui erat mortuus, et coepit loqui; et dedit illum matri suae. Indicia sunt haec verae resurrectionis: corpus enim exanime loqui non potest; nec reportasset mulier ad domum defunctum filium inanimatum. TITUS BOST. But straightway he arose to whom the command was made. For the Divine power is irresistible; there is no delay, no urgency of prayer, as it follows, And he that was dead sat up and began to speak, and he gave him to his mother. These are the signs of a true resurrection, for the lifeless body cannot speak, nor would the mother have carried back to her house her dead and lifeless son. Beda: Pulchre autem Evangelista dominum prius misericordia motum esse super matre, ac sic filium resuscitare testatur, ut in uno nobis exemplum imitandae pietatis ostenderet, in altero fidem mirandae potestatis astrueret; unde sequitur accepit autem omnes timor, et magnificabant Deum, dicentes: quia propheta magnus surrexit in nobis, et quia Deus visitavit plebem suam. BEDE; But well does the Evangelist testify that the Lord is first moved with compassion for the mother, and then raises her son, that in the one case He might set before us for our imitation an example of piety, in the other He might build up our belief in His wonderful power. Hence it follows, And there came a fear upon all, and they glorified God, &c. Cyrillus: Hoc magnum fuit in populo insensibili et ingrato: post modicum enim nec prophetam, nec ad utilitatem populi procedere ipsum existimavit. Neminem autem habitantium Iudaeam hoc miraculum latuit; unde sequitur et exiit hic sermo in universam Iudaeam, et in omnem circa regionem. CYRIL; This was a great thing in an insensible and ungrateful people. For in a short time afterward they would neither esteem Him as a prophet, nor allow that He did aught for the public good. But none of those that dwelt in Judea were ignorant of this miracle, as it follows, And this rumor of him went forth throughout all Judea. Ambrosius: Idoneum autem est dicere, quod septem resurrectiones ante dominicam narrantur; quarum prima est filii Sareptanae, secunda filii Sunamitis, tertia quae facta est in reliquiis Elisei, quarta quae facta est in Naim, quinta filiae archisynagogi, sexta Lazari, septima in Christi passione, multa namque corpora sanctorum surrexerunt; octava est Christi, qui expers mortis remansit ulterius, in signum quod communis resurrectio, quae futura est in octava aetate, non tolletur morte, sed indissolubilis permanebit. MAXIM. But it is worthy of remark, that seven resurrections are related before our Lord’s, of which the first was that of the son of the widow of Sarepta, the second of the Shunamite’s son, the third which was caused by the remains of Elisha, the fourth which took place at Nain, as is here related, the fifth of the ruler of the Synagogue’s daughter, the sixth of Lazarus, the seventh at Christ’s passion, for many bodies of the saints arose. The eighth is that of Christ, who being free from death remained beyond for a sign that the general resurrection which is to come in the eighth age shall not be dissolved by death, but shall abide never to pass away. Beda: Defunctus autem qui extra portam civitatis multis est intuentibus elatus, significat hominem lethali funere criminum soporatum, et animae mortem non cordis adhuc cubili tegentem, sed ad multorum notitiam per locutionis operisve indicium, quasi per civitatis ostia, propalantem. Portam enim civitatis puto aliquem de sensibus esse corporalibus: qui bene filius unicus matris suae fuisse perhibetur, quia una est ex multis personis collecta mater Ecclesia: viduam autem esse Ecclesiam, omnis anima quae se domini morte redemptam meminit, agnoscit. BEDE; But the dead man who was carried without the gate of the city in the sight of many’ signifies a man rendered senseless by the deadening power of mortal sin, and no longer concealing his soul’s death within the folds of his heart, but proclaiming it to the knowledge of the world, through the evidence of words or deeds as through the gate of the city. For the gate of the city, I suppose, is some one of the bodily senses. And he is well said to be the only son of his mother, for there is one mother composed of many individuals, the Church, but every soul that remembers that it is redeemed by the death of the Lord, knows the Church to be a widow. Ambrosius: Hanc enim viduam populorum turba circumseptam plus video esse quam feminam, quae resurrectionem unici adolescentis filii a pompa funeris revocat ad vitam, quarum contemplatione lacrymarum, quae flere prohibetur eum cui resurrectio debebatur. AMBROSE; For this widow surrounded by a great multitude of people seems to be more than the woman who was thought worthy by her tears to obtain the resurrection of her only son, because the Church recalls the younger people from the funeral procession to life by the contemplation of her tears, who is forbid to weep for him to whom resurrection was promised. Beda: Vel Novati dogma confunditur, qui dum poenitentium mundationem evacuare conatur, matrem Ecclesiam de natorum suorum spirituali extinctione plorantem spe vitae reddendae negat consolari debere. BEDE; Or the dogma of Novatus is crushed who ho endeavoring to do away with the purifying of the penitent, denies that the mother Church, weeping for tile spiritual extinction of her sons, ought to be consoled by tile hope of their restoration to life. Ambrosius: Hic autem mortuus in loculo materialibus quatuor ad sepulchrum ferebatur elementis; sed spem resurgendi habebat, quia ferebatur in ligno; quod etsi nobis ante non proderat, tamen posteaquam Christus id tetigit, proficere coepit ad vitam; ut esset iudicio salutem populo per crucis patibulum refundendam. In secreto enim iacemus exanimes, cum vel ignis immodicae cupiditatis exaestuat, vel frigidus humor exundat, et pigra quadam corporis habitudine vigor hebetatur animorum. AMBROSE; This dead man was borne on the bier by the four material elements to the grave, but there was a hope of his rising again because he was borne on wood, which though before it did not benefit us, yet after Christ had touched it, began to profit to life, that it might be a sign that salvation was to be extended to the people by the wood of the cross. For we lie lifeless on the bier when either the fire of immoderate desire bursts forth, or the cold moisture breaks out, and through the sluggish state of our earthly body the vigor of our minds waxes dull. Beda: Vel loculus in quo mortuus effertur, male secura desperati peccatoris conscientia est: qui vero sepeliendum portant, vel immunda desideria, vel blandimenta sunt sociorum; qui, domino loculum tangente, steterunt: quia superni formidine iudicii tacta conscientia, carnales saepe voluptates et iniuste laudantes coercens ad se revertitur, vocantique ad vitam respondet salvatori. BEDE; Or the coffin on which the dead is carried is the ill at ease conscience of a desperate sinner. But they who carry him to be buried are either unclean desires, or the allurements of companions, who stood when our Lord touched the bier, because the conscience, when touched by dread of the judgment from on high, often checking its carnal lusts, and those who unjustly praise, returns to itself, and answers its Savior’s call to life. Ambrosius: Si ergo grave peccatum est, quod poenitentiae tuae lacrymis ipse lavare non possis, fleat pro te mater Ecclesia, assistat et turba; iam resurges a funere, et incipies vitalia loqui, timebunt omnes; unius enim exemplo omnes corriguntur: laudabunt etiam Deum, qui tanta nobis remedia vitandae mortis indulsit. AMBROSE; If then your sin is so heavy that by your penitential tears you can not yourself wash it out, let the mother Church weep for you, the multitude standing by; soon shall you rise from the dead and begin to spear; the words of life; they all shall fear, (for by the example of one all are corrected;) they shall also praise God who has given us such great remedies for escaping death. Beda: Visitavit autem Deus plebem suam, non solum semel verbum suum incorporando, sed semper in corda mittendo. BEDE; But God has visited His people not only by the one incarnation of His Word, but by ever sending It into our hearts. Theophylactus: Viduam etiam potes intelligere animam virum amittentem, idest divinum sermonem: filius enim est intellectus, qui extra civitatem effertur viventium; loculus eius est corpus eius, quod quidam dixerunt esse sepulchrum: tangens autem eum dominus levat ipsum, iuvenescere faciens eum qui surgens a peccato incipit loqui et alios edocere: non enim prius ei crederetur. THEOPHYL. By the widow also you may understand a soul that has lost her husband in the divine word. Her son is the understanding, which is carried out beyond the city of the living. Its coffin is the body, which some indeed have called the tomb. But the Lord touching him raises him up, causing him to become young, and rising from sin he begins to speak and teach others. For before he would not have been believed.
Lectio 3
Cyrillus: Miraculum quod omnes inhabitantes Iudaeam et Galilaeam sciverant, referunt sancto Baptistae quidam ex eius discipulis, unde sequitur et nuntiaverunt Ioanni discipuli eius de omnibus his. CYRIL; Certain of His disciples relate to the holy Baptist the miracle which was as known to all the inhabitants of Judea and Galilee, as it follows, And they told John, &c. Beda: Non simplici corde, ut opinor, sed invidia stimulante: nam et alibi conqueruntur dicentes: Rabbi, qui erat tecum trans Iordanem, ecce hic baptizat; et omnes veniunt ad eum. BEDE; Not, as it seems to me, in simpleness of heart, but provoked by envy. For in another place also they complain, Rabbi, he that was with you beyond Jordan, behold the same baptizes, and all men come to him. Chrysostomus: Tunc autem magis ad eum erigimur cum incumbit necessitas: et ideo Ioannes detrusus in carcerem, quando magis discipuli eius indigebant Iesu, tunc mittit eos ad Christum; sequitur enim et convocavit duos de discipulis suis Ioannes, et misit eos ad Iesum, dicens: tu es qui venturus es, an alium expectamus? CHRYS. But we are then most raised up to Him when we are fallen into straits. John therefore, being cast into prison, takes the opportunity, when his disciples were most in need of Jesus, to send them to Christ. For it follows, And John calling two of his disciples sent them to Jesus, saying, Are you he that should come, &c. Beda: Non ait: tu es qui venisti; sed: tu es qui venturus es? Et est sensus: manda mihi, quia interficiendus ab Herode et ad Inferna descensurus sum, utrum te et Inferis debeam nuntiare, qui superis nuntiavi; an hoc non conveniat filio Dei, et alium ad haec sacramenta missurus es? BEDE; He says not, Are you He that have come, but, Are you he that should come. The sense is, Tell me who am to be slain by Herod, and about to descend into hell, whether I should announce You to the souls below as I have announced You to those above? or is this not befitting the Son of God, and you are going to send another for these sacraments? Cyrillus: Sed omnino reprobanda est talis opinio: nunquam enim reperimus sacram Scripturam disserere, quod infernalibus praenuntiaverit Baptista Ioannes salvatoris adventum. Illud etiam verum est dicere, quod non ignoravit Baptista virtutem mysterii incarnationis unigeniti; unde et hoc cum aliis noverat quod illuminaturus erat in Inferno manentes, cum pro omnibus gustaverit mortem, tam vivis quam mortuis. Sed quoniam sermo sacrae Scripturae hunc quidem praedixit venturum tamquam Deum et dominum; alii vero missi sunt sicut famuli ante Christum: ideo omnium salvator et dominus a prophetis nominabatur, qui venit vel qui venturus est, secundum illud: benedictus qui venit in nomine domini; et in Habacuc: post modicum qui venturus est veniet et non tardabit. Igitur divinus Baptista quasi nomen accipiens a sacra Scriptura, misit quosdam discipulorum suorum quaesituros an ipse sit qui venit vel qui venturus est. CYRIL; But we must altogether disallow such an opinion. For no where do we find the Holy Scriptures stating that John the Baptist foretold to those souls in hell the coming of our Savior. It is also true to say, that the Baptist was not ignorant of the wonderful mystery of the incarnation of the Only-Begotten, and so also along with the other things had known this, that our Lord was about to preach the Gospel to those who were in hell, after He had tasted death for all living as well as dead. But since the word of holy Scripture indeed declared that Christ would come as the Lord and Chief, but the others were sent as servants before Him, therefore was the Lord and Savior of all called by the prophets, He who comes, or Who is to come; according to that, Blessed, is he who comes in the name of the Lord, and, A little while, and, he who is to come shall come, and, will not tarry. The blessed Baptist therefore, receiving as it were this name from Holy Scripture, sent certain of his disciples to seek whether it was indeed He who comes, or, Who is to come. Ambrosius: Sed quomodo fieri posset ut de quo dixerat: ecce qui tollit peccatum mundi, adhuc eum Dei filium esse non crederet? Aut enim insolentiae est ei tribuere divina quae nescit, aut de Dei filio dubitasse perfidiae est. Nonnulli autem de ipso Ioanne intelligunt magnum quidem ita prophetam ut Christum agnosceret; sed tamen non tamquam dubium, sed tamquam pium vatem quem venturum crediderat, non credidisse moriturum. Non igitur fide, sed pietate dubitavit, sicut et Petrus dicens: propitius tibi esto, domine, non fiet hoc. AMBROSE; But how could it come to pass, that Him of whom he said, Behold, him who takes away the sins of the world, he should still not believe to be the Son of God? For either it is presumption to attribute to Christ a divine action ignorantly, or it is unbelief to have doubted concerning the Son of God. But some suppose of John himself that he was indeed so great a prophet as to acknowledge Christ, but still as not a doubting, but pious, prophet disbelieved that He would die, whom he believed was about to come. Not therefore in his faith but in his piety, he doubted; as Peter also, when he said, Be it far from you, Lord; this shall not be to you. Cyrillus: Vel ex dispensatione interrogat; noverat enim ut praecursor passionis Christi mysterium; sed ut discipulis suis constet quanta sit excellentia salvatoris, ex propriis discipulis prudentiores misit, quos praecepit sciscitari, et viva salvatoris voce conicere, si ipse est qui expectabatur; unde subditur cum autem ad eum venissent viri, dixerunt: Ioannes Baptista misit nos ad te, dicens: tu es qui venturus es, an alium expectamus? Sciens autem ut Deus quo animo misisset eos Ioannes, et causam adventus eorum, tunc temporis egit uberiora miracula; unde sequitur in ipsa autem hora curavit multos a languoribus et plagis et spiritibus malis, et caecis multis donavit visum. Non dicit eis expresse: ego sum; sed ducit eos magis ad rei certitudinem, ut congrua ratione sumentes fidem ipsius revertantur ad eum qui misit eos; unde non ad verba, sed ad propositum mittentis responsum exhibuit; nam sequitur et respondens dixit illis: euntes renuntiate Ioanni quae vidistis et audistis; quasi dicat: narrate Ioanni quae quidem audistis per prophetas, consummari vero vidistis a me: ea enim tunc agebat quae praedixerant prophetae eum facturum; de quibus subditur quia caeci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt. CYRIL; Or he asks the question by economy. For as the forerunner he knew the mystery of Christ’s passion, but that his disciples might be convinced how great was the excellence of the Savior, he sent the more understanding of them, instructing them to inquire and learn from the very words of the Savior, whether it was He who was expected; as it is added, But when the men were come to him, they said, John the Baptist has sent us to you, saying, Are you He, &c. But He knowing as God with what intention John had sent them, and the cause of their coming, was at the time performing many miracles, as it follows, And in the same hour he healed many of their infirmities, &c. He said not positively to them I am he, but rather leads them to the certainty of the fact, in order that receiving their faith in Him, with their reason agreeing thereto, they might return to him who sent them. Hence He made not answer to the words, but to the intention of him who sent them; as it follows, And Jesus answering said, to them, Go your way, and tell John what things you have seen and, heard: as if He said, Go and tell John the things which you have heard indeed through the Prophets, but have seen accomplished by Me. For He was then performing those things which the Prophets prophesied He would do; that is of which it is added, For the blind see, the lame walk. Ambrosius: Plenum sane testimonium, quo dominum propheta cognosceret: de ipso enim fuerat prophetatum quia dominus dat escam esurientibus, erigit elisos, solvit compeditos, illuminat caecos; et quod qui ista facit, regnabit in aeternum. Ergo non humanae ista, sed divinae virtutis insignia sunt. Huius autem Evangelii exempla vel rara vel nulla inveniuntur: unus Tobias oculos recepit; et haec fuit Angeli, non hominis medicina; Elias mortuum suscitavit; ipse tamen rogavit et flevit, hic iussit; Eliseus leprosum mundari fecit; non tamen ibi valuit praecepti auctoritas, sed mysterii figura. AMBROSE; An ample testimony surely that the Prophets acknowledged the Lord. For of the Lord Himself it was prophesied, that the Lord gives food to the hungry, raises up them that are bowed down, looses the prisoners, opens the eyes of the blind, and that he who does these things shall reign for ever. Such then are not the tokens of human, but divine power. But these are found seldom or not at all before the Gospel. Tobias alone received sight, and this was the cure of an Angel, not of a man. Elias raised the dead, but he prayed and wept, and then commended. Elisha caused the cleansing of a leper: yet then the cause was not so much in the authority of the command as in the figure of the mystery. Theophylactus: Sunt enim haec verba Isaiae dicentis: Deus ipse veniet, et salvabit nos. Tunc aperientur oculi caecorum, et aures surdorum patebunt; tunc saliet sicut cervus, claudus. THEOPHYL. These are also the words of Elias, saying, The Lord himself shall come and save us. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart. Beda: Et, quod his non minus est, subditur pauperes evangelizantur, pauperes scilicet spiritu vel opibus, intus illuminantur, ut inter divites et egenos in praedicatione nulla distantia sit. Hoc magistri comprobavit veritatem; quando omnis qui apud eum salvari potest, aequalis est. BEDE; And what is not less than these, the poor have the Gospel preached to them, that is, the poor are enlightened by the Spirit, or hidden treasures, that there might be no difference between the rich and the poor. These things prove the faith of the Master, when all who can be saved by Him are equal. Ambrosius: Sed tamen parva adhuc ista dominicae testificationis exempla: plenitudo fidei crux domini, obitus, sepultura est; unde addidit et beatus est qui non fuerit scandalizatus in me. Crux enim etiam electis scandalum posset afferre; sed nullum hoc maius divinae personae est testimonium; nihil enim est quod magis esse ultra humana videatur, quam totum se obtulisse pro mundo. AMBROSE; But still these are but slight examples of the testimony to the Lord. The full assurance of faith is the cross of the Lord, His death and burial. Hence He adds, And blessed is he who shall not be offended in me. For the cross may cause offense, even to the elect. but there is no greater testimony than this of a divine person. For there is nothing which seems to be more surpassing the nature of man than that one should offer Himself for the whole world. Cyrillus: Vel per hoc volebat ostendere quod quaecumque versabantur in cordibus eorum, ab oculis ipsius effugere nequiverunt; ipsi enim erant qui scandalizabantur de ipso. CYRIL; Or else, He wished by this to show that whatever was passing in their hearts, could not be hid from His sight. For they were those who were offended at Him. Ambrosius: Mystice autem in Ioanne supra diximus typum esse legis, quae praenuntia fuit Christi. Mittit ergo Ioannes discipulos suos ad Christum ut supplementum scientiae consequantur, quia plenitudo legis est Christus: et fortasse isti discipuli sunt duo populi, quorum unus ex Iudaeis credidit, alter ex gentibus, qui ideo credidit, quia audivit. Voluerunt ergo et isti videre: quia beati oculi qui vident. Cum autem venerint ad Evangelium, et cognoverint illuminari caecos, ambulare claudos, tunc dicent: oculis nostris perspeximus: videmur enim nobis vidisse quae legimus: aut fortasse in parte quadam corporis nostri, omnes videmur investigasse dominicae seriem passionis: fides enim per paucos ad plures pervenit. Lex ergo Christum venturum annuntiat, Evangelii Scriptura venisse confirmat. AMBROSE; But we have before said, that mystically John was the type of the Law, which was the forerunner of Christ. John then sends his disciples to Christ, that they might obtain the filling up of their knowledge, for Christ is the fulfilling of the Law. And perhaps those disciples are the two nations, of whom the one of the Jews believed, the other of the Gentiles believed because they heard. They wished then to see, because blessed are the eyes that see. But when they shall have come to the Gospel, and found that the blind receive their sight, the lame walk, then shall they say, “We have seen with out eyes,” for we seem to ourselves to see Him whom we read of. Or perhaps through the instrumentality of a certain part of our Body we all seem to have traced out the course of our Lord’s passion; for faith comes through the few to the many. The Law then announces that Christ will come, the writings of the Gospel prove that He has come.
Lectio 4
Cyrillus: Coniecit dominus, tamquam hominum secreta cognoscens, aliquos dicturos: si usque hodie ignorat Ioannes Iesum, qualiter eum ostendebat nobis, dicens: ecce agnus Dei, ecce qui tollit peccata mundi? Ut igitur sanaret hanc passionem quae eis acciderat, damnum quod ex scandalo procedebat, exclusit; unde dicitur et cum discessissent nuntii Ioannis, coepit dicere de Ioanne ad turbas: quid existis in desertum videre? Arundinem vento agitatam? Quasi dicat: mirati estis de Ioanne Baptista, et pluries perrexistis ad eum, percurrentes tam longa deserti itinera: frustra siquidem, si sic levem ipsum existimatis, ut similis sit arundini declinanti quocumque agitat ventus. Talis enim esse videtur, si quae cognovit, ex levitate se ignorare fatetur. CYRIL; The Lord, knowing the secrets of men, foresaw that some would say, If until now John is ignorant of Jesus, how did he show Him to us, saying, Behold the Lamb of God, which takes away the sins of the world? To quench therefore this feeling which had taken possession of them, He prevented the injury which might arise from the offense, as it follows, And when the messengers of John were departed, he began to speak to the people concerning John, what went you out for to see? A reed shaken in the wind? As if He said, you marveled at John the Baptist, and oftentimes came to see him, passing over long journeys in the desert; surely in vain, if you think him so fickle as to be like a reed bending down whichever way the wind moves it. For such he appears to be, who lightly avows his ignorance of the things which he knows. Titus: Non autem existis in desertum, ubi nulla iucunditas, civitatibus omissis, nisi de hoc viro curam gerentes. TITUS BOST. But you went not out into the desert, (where there is no pleasantness,) leaving your cities, except as caring for this man. Graecus: Hoc autem post recessum discipulorum Ioannis dominus dixit: non enim praesentibus eis proferre volebat Baptistae praeconia, ne blandientis verba esse putarentur. GREEK EX. Now these things were spoken by our Lord after the departure of John’s disciples, for He would not utter the praises of the Baptist while they were present, lest His words should be counted as those of a flatterer. Ambrosius: Non otiose autem Ioannis hic persona laudatur, qui vitae amore posthabito, iustitiae formam nec mortis terrore mutavit. Deserto enim mundus hic comparari videtur adhuc sterilis, adhuc incultus; in quem negat nobis dominus ita prodeundum ut mente carnis inflatos, vacuosque virtutis internae viros, et fragili se gloriae saecularis sublimitate iactantes, exemplari quodam et imagine nobis putemus imitandos, quos procellis huius mundi obnoxios vita mobilis inquietat, iure arundini comparandos. AMBROSE; Not unmeaningly then is the character of John praised there, who preferred the way of righteousness to the love of life, and swerved not through fear of death. For this world seems to be compared to a desert, into which, as yet barren and uncultivated, the Lord says we must not so enter as to regard men puffed up with a fleshly mind, and devoid of inward virtue, and vaunting themselves in the heights of frail worldly glory, as a kind of example and model for our imitation. And such being exposed to the storms of this world, and tossed to and from by a restless life, are rightly compared to a reed. Graecus: Est etiam infallibile testimonium vitae Ioannis vestitus cum carcere, in quem detrusus non fuisset, si scivisset favere principibus; unde sequitur sed quid existis videre? Hominem mollibus vestimentis indutum? Ecce qui in veste pretiosa sunt et in deliciis, in domibus regum sunt. Mollibus vestimentis indutus viventes in deliciis significat. GREEK EX. We have also an infallible testimony to John’s way of life in his manner of clothing, and his imprisonment, into which he never would have been cast had he known how to court princes; as it follows, but what went you out for to see? A man clothed with soft raiment? Behold they who are gorgeously appareled, and live delicately, are in kings’ houses. By being clothed with soft raiment, he signifies men who live luxuriously. Chrysostomus: Mollis autem vestis dissolvit rigidam animam; et si rigidum corpus assumat et asperum, facile per huiusmodi mollitiem delicatum reddit et fragile. Facto vero corpore molliori, necesse est et animam participare laesionem; nam ut plurimum operationes ipsius consonant dispositionibus corporis. CHRYS. But a soft garment relaxes the austerity of the soul; and if worn by a hard and rigorous body, soon, by such effeminacy, makes it frail and delicate. But when the body becomes softer, the soul must also share the injury; for generally its workings correspond wit the conditions of the body. Cyrillus: Qualiter ergo tanta sedulitas religionis ut carnales passiones subiceret, ad tantam ignorantiam deveniret, nisi ex mentis levitate, quam non asperitates, sed illecebrae mundanae delectant? Igitur si velut non colentem deliciosa Ioannem imitamini, date ei robur continentiae competens si vero nihil amplius debetur honestae conversationi, quid, omissa reverentia delicatorum, incolam deserti, vileque tegumen et camelorum vellus miramini? CYRIL; How then could a religious strictness, so great that it subdued to itself all fleshly lusts, sink down to such ignorance, except from a frivolity of mind, which is not fostered by austerities, but by worldly delights. If then you imitate John, as one who cared not for pleasure, award him also the strength of mind, which befits his continence. But if strictness no more tends to this than a life of luxury, why do you, not respecting those who live delicately, admire the inhabitant of the desert, and his wretched garment of camel’s hair. Chrysostomus in Matthaeum: Per utrumque autem dictorum designat, quod Ioannes nec naturaliter, nec facile mobilis erat, nec ulla voluptate flecteretur. CHRYS. By each of these sayings He shows John to be neither naturally not easily shaken or diverted from any purpose. Ambrosius: Et quamvis plerosque mollioris cura vestis effeminet, tamen alia videtur hic indumenta significare; humana scilicet corpora, quibus anima nostra vestitur. Sunt autem mollia indumenta deliciosi actus et mores; hi vero quibus fluida deliciis membra solvuntur, regni caelestis extorres sunt; quos rectores mundi huius atque tenebrarum ceperunt: hi sunt enim reges qui dominantur suorum operum aemulos. AMBROSE; And although very many become effeminate by the use of softer garments, yet here other garments seem to be meant, namely, our mortal bodies, by which our souls are clothed. Again, luxurious acts and habits are soft garments, but those whose languid limbs are wasted away in luxuries are shut out of the kingdom of heaven, whom the rulers of this world and of darkness have taken captive. For these are the kings who exercise tyranny over those who are their fellows in their own works. Cyrillus: Sed forte inconveniens est circa hoc excusare Ioannem; fatemini enim eum imitabilem esse; unde subdit sed quid existis videre? Prophetam? Utique dico vobis: et plusquam prophetam. Prophetae namque praedicabant venturum: hic autem non solum venturum praedicavit, sed et praesentem indicavit, dicens: ecce agnus Dei. CYRIL; But perhaps it does not concern us to excuse John upon this ground, for you confess that he is worthy of imitation, hence He adds, But what went you out for to see? A prophet? Verily I say to you, more than a prophet. For the prophets foretold that Christ would come, but John not only foretold that He would come, but also declared Him to be present, saying, Behold the Lamb of God. Ambrosius: Maior sane propheta, in quo finis est prophetarum: quia multi cupierunt videre quem iste conspexit, quem iste baptizavit. AMBROSE; Indeed, greater than a prophet (or more than a prophet) was he in whom the prophets terminate; for many desired to see Him whom he saw, whom he baptized. Cyrillus: Cum igitur et a loco et a vestibus et ex concursu hominum morem eius descripserit, introducit prophetae testimonium, dicens hic est, de quo scriptum est, scilicet in Malachia: ecce mitto Angelum meum. CYRIL; Having then described his character by the place where he dwelt, by his clothing, and from the crowds who went to see him, He introduces the testimony of the prophet, saying, This is he of whom it is written, Behold, I send my angel. Titus: Angelum appellat hominem, non quia natura esset Angelus, homo enim naturaliter erat; sed quia opus Angeli exercebat, nuntiando Christi adventum. TITUS BOST. He calls a man an angel, not because he was by nature an angel, for he was by nature a man, but because he exercised the office of an angel, in heralding the advent of Christ. Graecus: Quod autem subdit ante faciem tuam, propinquitatem designat: apparuit enim hominibus prope Christi adventum; quapropter et plusquam prophetam ipsum esse existimandum est; nam et hi qui in militiis collaterales sunt regibus, digniores et familiariores sunt. GREEK EX. But by the words which follow, Before your face, he signifies nearness of time, for John appeared to men close to the coming of Christ. Wherefore must he indeed be considered more than a prophet, for those also who in battle fight close to the sides of kings, are their most distinguished and greatest friends. Ambrosius: Viam autem domino non solum nascendi secundum carnem ordine fideique nuntio, sed etiam praecursu quodam paravit passiones; unde sequitur qui praeparabit viam tuam ante te. Si autem et Christus propheta, quomodo maior hic omnibus? Sed inter mulieris, non virginis natos: maior enim iis fuit quibus aequalis poterat esse sorte nascendi; unde sequitur dico enim vobis: maior inter natos mulierum propheta Ioanne Baptista non est.
AMBROSE; But he prepared the way of the Lord not only in the order of birth according to the flesh, and as the messenger of faith, but also as the forerunner of His glorious passion. Hence it follows, Who shall prepare your way before you. AMBROSE; But if Christ also is a prophet, how is this man greater than all. But it is said, among those born of woman, not of a virgin. For He was greater than those, whose equal he might be in way of birth, as it follows, For I say to you, of those that are born of woman, there is not a greater prophet than John the Baptist.
Chrysostomus in Matthaeum: Sufficit quidem domini vox praebens testimonium praeeminentiae Ioannis inter homines; reperiet autem qui vult et rei veritatem consonam, si mensam eius consideraverit, si vitam, si mentis excellentiam: velut enim qui caelitus descendisset, degebat in terra, fere nullam gerens curam de corpore, intellectualiter erectus in caelum, et soli Deo coniunctus, de nullo mundanorum sollicitus; sermo severus et lenis: nam cum populo Iudaeorum viriliter et ferventer, cum rege audacter, cum propriis discipulis leniter conferebat: nil frustra vel leviter, omnia convenienter agebat. CHRYS. The voice of the Lord is indeed sufficient to bear testimony to John’s preeminence among men. But any one will find the real facts of the case confirming the same, by considering his food, his manner of life, the loftiness of his mind. For he dwelt on earth as one who had come down from heaven, casting no care upon his body, his mind raised up to heaven, and united to God alone, taking no thought for worldly things; his conversation grave and gentle, for with the Jewish people he dealt honestly and zealously, with the king boldly, with his own disciples mildly. He did nothing idle or trifling, but all things becomingly. Isidorus abbas Maior etiam inter natos mulierum Ioannes eo quod ab ipso matris utero prophetavit, et positus in tenebris lumen quod iam venerat non ignoravit. ISIDORE PELEUS; John was also greatest among those that are born of women because he prophesied from the very womb of his mother, and though in darkness, was not ignorant of the light which had already come. Ambrosius: Denique eo usque cum Dei filio non poterit Ioannis esse ulla collatio ut et infra Angelos aestimetur; unde sequitur qui autem minor est in regno Dei, maior est illo. AMBROSE; Lastly, so impossible is it that there should be any comparison between John and the Son of God, that he is counted even below the angels; as it follows, But he that is least in the kingdom of God, is greater than he. Beda: Haec sententia duobus modis potest intelligi: aut enim regnum Dei appellavit quod nondum accepimus, in quo sunt Angeli, et quilibet in eis minor, maior est quolibet iusto portante corpus, quod aggravat animam; aut si regnum Dei intelligi voluit huius temporis Ecclesiam, seipsum dominus significavit, qui nascendi tempore minor erat Ioanne, maior autem divinitatis auctoritate et potestate dominica: proinde secundum primam expositionem ita distinguitur: qui autem minor est in regno Dei, ac deinde subinfertur maior est illo; secundum posteriorem vero ita: qui autem minor est, ac deinde subinfertur in regno Dei maior est illo. BEDE; These words may be understood in two ways. For either he called that the kingdom of God, which we have not yet received, (in which are the Angels,) and the very least among them is greater than any righteous man, who bears about a body, which weighs down the soul. Or if by the kingdom of God be meant to be understood the Church of this time, the Lord referred to Himself, who in the time of His birth came after John, but was greater in divine authority, and the power of the Lord. Moreover, according to the first explanation, the distinction is as follows, But he who is least in the kingdom of God, and then it is added, is greater than he. According to the latter, But he who is least, and then added, is greater in the kingdom of God than he. Chrysostomus: Ut enim copia laudum Ioannis occasionem Iudaeis non daret praeferendi Ioannem Christo, hoc subdidit. Ne autem putes quod comparative se dixerit maiorem Ioanne. CHRYS. For He adds this, that the abundant praise of John might not give the Jews a pretext to prefer John to Christ. But do not suppose that he spoke comparatively of His being greater than John. Ambrosius: Alia enim est ista natura, nec humanis generationibus comparanda: non potest enim homini cum Deo ulla esse collatio. AMBROSE; For He is of another nature, which bears not comparison with human kind. For there can be no comparing of God with men. Cyrillus: Mystice autem, cum Ioannis praerogativam ostendit inter natos mulierum, ponit ex opposito aliquid maius eo, scilicet qui per spiritum sanctum natus est filius Dei: regnum enim donum Dei spiritus est. Quamvis ergo secundum operationem et sanctitatem, minores sumus his qui legis mysterium sunt assecuti, quos Ioannes significat: tamen maiora per Christum attingimus, participes facti divinae naturae. CYRIL; But in a mystery, when showing the superiority of John among those that are born of women, he places in opposition something greater, namely, Himself who was born by the holy Spirit the Son of God. For the kingdom of the Lord is the Spirit of God. Although then as respects works and holiness, we may be inferior to those who attained to the mystery of the law, whom John represents, yet through Christ we have greater things, being made partakers of the Divine nature.
Lectio 5
Chrysostomus in Matthaeum: Praemissa commendatione Ioannis, magnum Pharisaeorum et legisperitorum prodidit crimen, qui nec post publicanos Baptisma Ioannis acceperunt; unde dicitur et omnis populus audiens et publicani iustificaverunt Deum, baptizati Baptismo Ioannis. CHRYS. Having declared the praises of John, he next exposes the great fault of the Pharisees and lawyers, who would not after the publicans receive the baptism of John. Hence it is said, And all the people that heard him, and the Publicans, justified God. Ambrosius in Lucam: Iustificatur Deus per Baptismum, dum se homines peccata propria confitendo iustificant: qui enim peccat, et confitetur Deo peccatum, iustificat Deum: cedens ei vincenti, ab eoque gratiam sperans. In Baptismate igitur iustificatur Deus, in quo est et confessio, et venia peccatorum. AMBROSE; God is justified by baptism, wherein men justify themselves confessing their sins. For he that sins and confesses his sin to God justifies God, submitting himself to Him who overcomes, and hoping for grace from Him; God therefore is justified by baptism, in which there is confession and pardon of sin. Eusebius in Lucam: Quia etiam crediderunt, iustificaverunt Deum: apparuit enim eis iustus in omnibus quae fecit. Pharisaei autem repellendo Ioannem, tamquam inobedientes, non consonabant prophetae dicenti: ut iustificeris in sermonibus tuis; unde sequitur Pharisaei autem et legisperiti consilium Dei spreverunt in semetipsis, non baptizati ab eo. EUSEBIUS. Because also they believed, they justified God, for He appeared just to them in all that He did. But the disobedient conduct of the Pharisees in not receiving John, accorded not with the words of the prophet, That you might be justified when you speak. Hence it follows, But the Pharisees and lawyers rejected the counsel of God, &c. Beda: Haec verba sive ex persona Evangelistae, sive ex persona salvatoris, ut quibusdam placet, dicta sunt. Quod autem dicit in semetipsis, vel contra semetipsos, significat quia qui gratiam Dei respuit, contra semetipsum facit. Vel ad semetipsos missum Dei consilium stulti et ingrati vituperantur noluisse recipere. Consilium ergo est Dei, quod per passionem et mortem Christi salvare decrevit: quod Pharisaei et legisperiti spreverunt. BEDE; These words were ere spoken either in the person of the Evangelist, or, as some think, of the Savior; but when he says, against themselves he means that he who rejects the grace of God, does it against himself. Or, they are blamed as foolish and ungrateful for being unwilling to receive the counsel of God, sent to themselves The counsel then is of God, because He ordained salvation by the passion and death of Christ, which the Pharisees and lawyers despised. Ambrosius: Non condemnamus ergo, sicut Pharisaei, consilium Dei quod est in Ioannis Baptismate: hoc est consilium quod magni consilii Angelus reperit. Ioannis consilium nemo contemnit, Dei consilium quis refutet? AMBROSE; Let us not then despise (as the Pharisees did) the counsel of God, which is in the baptism of John, that is, the counsel which the Angel of great counsel searches out. No one despises the counsel of man Who then shall reject the counsel of God? Cyrillus: Erat autem quidam modus ludendi talis consuetus apud filios Iudaeorum: bipartiebatur puerorum caterva, qui rerum praesentis vitae deridentes repentinam transmutationem, hi quidem canebant, hi vero moerebant; sed nec gaudentibus congaudebant moerentes, nec qui gaudebant confirmabant se flentibus; deinde arguebant se invicem improperantes incompassionis malitiam. Tale quid passam fuisse Iudaeorum plebem una cum principibus Christus innuebat; unde ex persona Christi subditur cui ergo similis dicam homines generationis huius, et cui similes sunt? Similes sunt pueris sedentibus in foro, et loquentibus ad invicem, et dicentibus: cantavimus vobis tibiis, et non saltastis; lamentavimus, et non plorastis. CYRIL; There was as a certain play among, the Jewish children of this kind. A company of boys were collected together, who mocking the sudden changes in the affairs of this life, some of them sang, some mourned, but the mourners did not rejoice with those that rejoiced, nor did those who rejoiced fall in with those that wept. They then rebuked each other in turn with the charge of want of sympathy. That such were the feelings of the Jewish people and their rulers, Christ implied in the following words, spoken in the person of Christ; Whereunto then shall I liken the men of this generation, and to what are they like? They are like to children sitting in the market-place. Beda: Generatio Iudaeorum comparatur pueris, quia doctores olim prophetas habebant, de quibus dicitur ex ore infantium et lactentium perfecisti laudem. BEDE; The Jewish generation is compared to children, because formerly they had prophets for their teachers, of whom it is said, Out of the mouths of babes and sucklings have you perfected praise. Ambrosius: Cantaverunt autem prophetae spiritualibus modulis publicae salutis oracula resultantes, fleverunt threnis flebilibus Iudaeorum dura corda mulcentes. Hoc canticum non in foro, non in plateis canebatur, sed in Ierusalem: ipsa est enim dominicum forum, in quo praeceptorum caelestium iura conduntur. AMBROSE; But the prophets sung, repeating in spiritual strains their oracles of the common salvation; they wept, soothing with mournful dirges the hard hearts of the Jews. The songs were not sung in the market-place, nor in the streets, but in Jerusalem. For that is the Lord’s forum, in which the laws of His heavenly precepts are framed. Gregorius Nyssenus: Canticum autem et lamentatio nil aliud est quam excessus, hoc quidem gaudii, illud vero moeroris. Resonat autem quaedam consona melodia ex organo musico, secundum quam dum homo pede et motu consono corporis commovetur, intrinsecam dispositionem manifestat; et ideo dicit lamentavimus, et non plorastis. GREG. NYSS. But singing and lamentation are nothing else but in the breaking forth, the one indeed of joy, the other of sorrow. Now at the sound of a tune played upon a musical instrument, man by the concordant beating of his feet, and motion of his body, portrays his inward feelings. Hence he says, We have sung, and you have not danced; we have mourned to you and you have not wept. Augustinus de quaest. Evang: Haec autem pertinent ad Ioannem et Christum. Quod enim dicit lamentavimus, et non plorastis, ad Ioannem pertinet, cuius abstinentia a cibis et potu luctum poenitentiae significabat; unde exponendo subdit venit enim Ioannes Baptista neque manducans panem, neque bibens vinum; et dicitis: Daemonium habet. AUG. Now these words have reference to John and Christ. For when he says, We have mourned, and you have not wept, it is in allusion to John, whose abstinence from meat and drink signified penitential sorrow; and hence he adds in explanation, For John came neither eating bread, nor drinking wine, and you say he has a devil. Cyrillus: Praesumunt criminari virum qualibet admiratione dignum: Daemonium habere dicunt mortificantem legem peccati, quae latet in membris. CYRIL; They take upon themselves to slander a man worthy of all admiration. They say that he who mortifies the law of sin which is in his members has a devil. Augustinus de quaest. Evang: Quod autem dixerat cantavimus tibiis, et non saltastis, ad ipsum dominum pertinet, qui utendo cum ceteris cibo et potu, laetitiam regni significabat; unde sequitur venit filius hominis manducans et bibens; et dicitis: ecce homo devorator et bibens vinum. AUG. But his words, We have piped to you, and you have not danced, refer to the Lord Himself, who by using meats and drinks as others did, represented the joy of His kingdom. Hence it follows, The Son of man came eating and drinking &c. Titus: Noluit enim Christus abstinere ab huiusmodi cibis, ne occasionem daret haereticis, qui dicunt creaturas esse malas, et vituperant carnes et vinum. TITUS BOST. For Christ would not abstain from this food, lest He should give a handle to heretics, who say that the creatures of God are bad, and blame flesh and wine. Cyrillus: Ubi autem potuerunt ostendere dominum voratorem? Invenitur enim Christus ubique reprimere immoderantiam, et ad modestiam ducere. Conversabatur autem cum publicanis et peccatoribus; unde contra eum dicebant amicus publicanorum et peccatorum; cum tamen nullatenus ipse posset in peccatum incidere, sed e contra fiebat eis causa salutis: non enim coinquinatur sol radians super totam terram, et frequenter superveniens immundis corporibus; nec sol iustitiae laedetur conversando cum pravis. Nemo autem conetur comparare propriam mensuram dignitatibus Christi: sed quilibet propriam fragilitatem considerans vitet consortia talium: prava namque colloquia mores corrumpunt bonos. Sequitur et iustificata est sapientia ab omnibus filiis suis. CYRIL; But where could they point out the Lord as gluttonness? For Christ is found every where repressing excess, and leading men to temperance. But He associated with publicans and sinners. Hence they said against Him, He is a friend of Publicans and sinners, though He could in no wise fall into sin, but on the contrary was to them the cause of salvation. For the sun is not polluted though sending its rays over all the earth, and frequently falling upon unclean bodies. Neither will the Sun of righteousness be hurt by associating with the bad. But let no one attempt to place his own condition on a level with Christ’s greatness, but let each considering his own infirmity avoid having dealing with such men, for “evil communications corrupt good manners.” It follows, And wisdom is justified of all her children. Ambrosius: Sapientia Dei filius est per naturam, non per profectum: quae iustificatur per Baptisma, in eo quod non per contumaciam refutatur, sed per iustitiam Dei munus agnoscitur. In eo ergo iustificatio Dei est, si non ad indignos et obnoxios, sed ad innocentes, per ablutionem sanctos et iustos, videatur sua munera transtulisse. AMBROSE; The Son of God is wisdom, by nature, not by growth, which is justified by baptism, when it is not rejected through obstinacy, but through righteousness is acknowledged the gift of God. Herein then is the justification of God, if he seems to transfer His gifts not to the unworthy and guilty, but to those who are through baptism holy and just. Chrysostomus: Filios autem sapientiae dicit sapientes: consuevit enim Scriptura malos magis ex peccato quam ex nomine indicare, bonos autem filios appellare informantis eos virtutis. CHRYS. But by the children of wisdom, He means the wise. For Scripture is accustomed to indicate the bad rather by their sin than their name, but to call the good the children of the virtue which characterizes them. Ambrosius: Bene autem dicit ab omnibus: quia circa omnes iustitia reservatur, ut susceptio fiat fidelium et eiectio perfidorum. AMBROSE; He well says, of all, for justice is reserved for all, that the faithful may be taken up, the unbelievers cast out. Augustinus de quaest. Evang: Vel quod dicit iustificata est sapientia ab omnibus filiis suis, ostendit filios sapientiae intelligere, nec in abstinendo, nec in manducando esse iustitiam, sed in aequanimitate tolerandi inopiam: non enim usus, sed concupiscentia reprehendenda est, dummodo congruas in generibus alimentorum his cum quibus tibi vivendum est. AUG. Or, when he says, wisdom is justified of all her children, he show that the children of wisdom understand that righteousness consists neither in abstaining from nor eating food, but in patiently enduring want. For not the use of such things, but the coveting after them, must be blamed; only let a man adapt himself to the kind of food of those with whom he lives.
Lectio 6
Beda: Quia superius dictum fuerat: et omnis populus audiens et publicani iustificaverunt Deum, baptizati Baptismate Ioannis, idem Evangelista, quae verbis proposuerat, etiam factis astruit: iustificatam scilicet sapientiam a iustis et poenitentibus, dicens rogabat autem illum quidam Pharisaeus ut manducaret cum illo. BEDE; Having said just before, And the people that heard him justified God, being baptized with the baptism of John the same Evangelist builds up in deed what he had proposed in word, namely, wisdom justified by the righteous and the penitent, saying, And one of the Pharisees desired him, &c. Gregorius Nyssenus: Haec conscriptio quemdam utilem intellectum sapit. Sunt enim plerique eorum qui se iustificant inflati suspicione vani sensus, priusquam veniat verum iudicium, separantes seipsos velut agnos ab hoedis, nec tecto, nec escis cum plerisque communicare volentes, abominantes omnes quicumque non extremum sed medium tenent callem in vita. Lucas ergo plus medicus animarum quam corporum, ostendit ipsum Deum et salvatorem nostrum piissime alios visitantem; unde sequitur et ingressus domum Pharisaei discubuit: non ut aliquid de vitiis eius sortiatur, sed ut impartiatur de iustitia propria. GREG. NYSS. This account is full of precious instruction. For there are very many who justify themselves, being puffed up with the dreamings of an idle fancy, who before the time of Judgment comes, separate themselves as lambs from the herds, not willing even to join in eating with the many, and hardly with those who go not to extremes, but keep the middle path in life. St. Luke, the physician of souls rather than of bodies, represents therefore our Lord and Savior most mercifully visiting others, as it follows, And he went into the Pharisees’ house, and sat down to meat. Not that He should share any of his faults, but might impart somewhat of His own righteousness. Cyrillus: Mulier autem inhonestae vitae, promens autem fidelem affectum, venit ad Christum, quasi potentem veniam commissorum largiri; sequitur enim et ecce mulier quae erat in civitate peccatrix, ut cognovit quod Iesus accubuit in domo Pharisaei, attulit alabastrum unguenti. CYRIL; A woman of corrupt life, but testifying her faithful affection, comes to Christ, as having power to release her from every fault, and to grant her pardon for the crimes she had committed. For it follows, And behold a woman in the city which was a sinner brought an alabaster box of ointment. Beda: Alabastrum est genus marmoris candidi variis coloribus intertincti, quod ad vasa unguentaria cavari solet, eo quod optime servare ea incorrupta dicatur. BEDE; Alabaster is a kind of white marble tinged with various colors, which is generally used for vessels holding ointment, because it is said to be the best sort for preserving the ointment sweet. Gregorius in Evang: Quia enim haec mulier turpitudinis suae maculas aspexit, lavanda ad fontem misericordiae cucurrit: convivantes non erubuit; nam quia semetipsam graviter erubescebat intus, nihil esse credidit quod verecundaretur foris. Discite quo dolore ardet quae flere inter epulas non erubescit. GREG. For this woman, beholding the spots of her shame, ran to wash them at the fountain of mercy, and blushed not at seeing the guests, for since she was courageously ashamed of herself within, she thought there was nothing which could shame her from without. Observe with what sorrow she is wrung who is not ashamed to weep even in the midst of a feast! Gregorius Nyssenus: Indignitatem autem suam ostendens stabat post tergum, deiectis luminibus et effusa coma, pedes amplectens, lacrymisque eos perfundens; rebus tristem animum ostendebat, veniam implorans; sequitur enim et stans retro secus pedes eius, lacrymis coepit rigare pedes eius. GREG. NYSS. But to mark her own unworthiness, she stands behind with downcast eyes, and with her hair thrown about embraces His feet, and washing them with her tears, betokened a mind distressed at her state, and imploring pardon. For it follows, And standing behind, she began to wash his feet with her tears. Gregorius: Oculis enim terrena cupierat; sed hos iam per poenitentiam conterens flebat: capillos ad compositionem vultus exhibuerat; sed iam capillis lacrymas tergebat; unde sequitur et capillis capitis sui tergebat. Ore superba dixerat; sed pedes domini osculans, hoc in redemptoris sui vestigia figebat; unde sequitur et osculabatur pedes eius. Unguentum sibi pro odore suae carnis exhibuit; quod ergo sibi turpiter exhibuerat, hoc iam Deo laudabiliter offerebat; unde sequitur et unguento ungebat. Quot ergo in se habuit oblectamenta, tot de se invenit holocausta. Convertit ad virtutum numerum, numerum criminum; ut totum Deo serviret in poenitentia quicquid ex se Deum contempserat in culpa. Sic igitur meretrix effecta est honestior virginibus: postquam enim accensa est poenitentia, exarsit in Christi amorem. Et haec quidem quae dicta sunt agebantur exterius; quae vero revolvebat eius intentio, multo ferventiora his erant, quae solus Deus inspiciebat.
GREG. For her eyes which once coveted after earthly things, she was now wearing out with penitential weeping. She once displayed her hair for the setting off of her face, she now wiped her tears with her hair. As it follows, And she wiped them with the hairs of her head. She once uttered proud things with her mouth, but kissing the feet of the Lord, she impressed her lips on the footsteps of her Redeemer. She once used ointment for the perfume of her body; what she had unworthily applied to herself, she now laudably offered to God. As it follows, And she anointed with ointment. As many enjoyments as she had in herself, so many offerings did she devise out of herself. She converts the number of her faults into the same number of virtues, that as much of her might wholly serve God in her penitence, as had despised God in her sin. CHRYS. Thus the harlot became then more honorable than the virgins. For no sooner was she inflamed with penitence, than she burst forth in love for Christ. And these things indeed which have been spoken of were done outwardly, but those which her mind pondered within itself, were much more fervent. God alone beheld them.
Gregorius: Haec autem Pharisaeus intuens despicit, et non solum venientem peccatricem mulierem, sed etiam suscipientem dominum reprehendit. Videns autem Pharisaeus qui vocaverat eum, ait intra se dicens: si hic esset propheta, sciret utique quae et qualis mulier est quae tangit eum. Ecce Pharisaeus veraciter apud se superbus, et fallaciter iustus, aegrum reprehendit de aegritudine, et medicum de subventione: quae profecto mulier, si ad Pharisaei pedes venisset, calcibus repulsa discederet. Inquinari enim se alieno peccato crederet, quia hunc vera sua iustitia non replebat. Sic et quidam sacerdotali officio praediti, si quid fortasse iuste exterius vel tenuiter egerint, protinus subiectos despiciunt, et peccatores quosque in plebe positos dedignantur. Necesse est autem ut cum peccatores quosque conspicimus, nosmetipsos prius in eorum calamitate defleamus, quia fortasse in similibus aut lapsi sumus aut labi possumus. Oportet autem ut sollicite discernamus quia districtionem debemus vitiis, compassionem naturae. Si enim feriendus est peccator, nutriendus est proximus; cum vero iam per poenitentiam percutit ipse quod fecit, iam noster proximus peccator non est, quia hic in se punit quod iustitia divina reprehendit. Inter duos ergo aegros medicus aderat: sed unus in febre sensum tenebat, alter sensum perdiderat mentis: illa quippe flebat quod fecerat, Pharisaeus autem de falsa iustitia elatus, vim suae valetudinis exaggerabat. GREG. But the Pharisee beholding these things despises them, and finds fault, not only with the woman who was a sinner, but with the Lord who received her, as it follows, Now when the Pharisee who had bidden him saw it, he spoke within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is which touches him. We see the Pharisee really proud in himself, and hypocritically righteous, blaming the sick woman for her sickness, the physician for his aid. The woman surely if she had come to the feet of the Pharisee would have departed with the heel lifted up against her. For he would have thought that he was polluted by another’s sin, not having sufficient of his own real righteousness to fill him. So also some gifted with the priests’ office, if perchance they have done any just thing outwardly or slightly, forthwith despise those who are put under them, and look with disdain on sinners who are of the people. But when we behold sinners, we must first bewail ourselves for their calamity, since we perhaps have had and are certainly liable to a similar fall. But it is necessary that we should carefully distinguish, for we are bound to make distinction in vices, but to have compassion on nature. For if we must punish the sinner, we must cherish a brother. But when by penance he has himself punished his own deed, our brother is no more a sinner, for he punished in himself what Divine justice condemned. The Physician was between two sick persons, but the one preserved her faculties in the fever, the other lost his mental perception. For she wept at what she had done; but the Pharisee, elated with a false sense of righteousness, overrated the vigor of his own health. Titus: Dominus autem non verba eius audiens, sed cogitationes inspiciens, dominum se prophetarum ostendit; unde sequitur et respondens Iesus, dixit ad illum: Simon, habeo tibi aliquid dicere. TITUS BOST. But the Lord not hearing his words, but perceiving his thoughts, showed Himself to be the Lord of Prophets, as it follows, And Jesus answering said to him, Simon, I have something to say to you. Glossa: Quod quidem dixit eius cogitationi respondens. Pharisaeus autem ex verbis domini attentior est factus; unde dicitur at ille ait: magister, dic. GLOSS. And this indeed He spoke in answer to his thoughts; and the Pharisee was made more attentive by these words of our Lord, as it is said, And he said, Master, say on. Gregorius: De duobus autem ei debitoribus paradigma opponitur, quorum unus minus, alius amplius debet; unde sequitur duo debitores erant cuidam feneratori: unus debebat denarios quingentos, et alius quinquaginta. GREG. A parable concerning two debtors is opposed to him, of whom the one owed more, the other less; as it follows, There was a certain creditor which had two debtors, &c. TITUS. BOST. Titus: Quasi dicat: neque tu absque debito es: quid igitur si in paucioribus teneris? Non superbias, quia tu quoque venia eges; unde de venia subdit, dicens non habentibus autem illis unde redderent, donavit utrisque. As if He said, Nor are you without debts. What then! If you are involved in fewer debts, boast not thyself, for you art still in need of pardon. Then He goes on to speak of pardon, And when they had nothing to pay, he freely forgave them both. Glossa: Nullus enim potest per seipsum a debito peccati liberari, nisi divina gratia veniam consequatur. GLOSS. For no one can of himself escape the debt of sin, but only by obtaining pardon through the grace of God. Gregorius in Evang: Utrorumque autem debito dimisso, quis amplius largitorem debiti diligat, Pharisaeus interrogatur: sequitur enim quis ergo plus eum diligit? Quibus verbis protinus ille respondit aestimo quia is cui plus donavit. Qua in re notandum est, quod dum sua sententia Pharisaeus convincitur, quasi phreneticus funem portat ex quo ligetur; unde sequitur at ille dixit ei: recte iudicasti. Enumerantur autem ei bona peccatricis, enumerantur et mala falsi iusti; unde sequitur et conversus ad mulierem, dixit Simoni: vides hanc mulierem? Intravi in domum tuam; aquam pedibus meis non dedisti: haec autem lacrymis rigavit pedes meos. GREG. But both debtors being forgiven, the Pharisee is asked which most loved the forgiver of the debts. For it follows, Who then will love him most? To which he at once answers, I suppose, that be to whom he forgave most. And here we must remark, that while the Pharisee is convicted upon his own grounds, the madman carries the rope by which he will be bound; as it follows, But he said to him, you have rightly judged. The good deeds of the sinful woman are enumerated to him, and the evils of the pretended righteous; as it follows, And he turned to the woman, and said to Simon, See you this woman? I entered into your house, you gave me no water for my feet, but she has washed my feet with her tears. Ambrosius: Quasi dicat: facilis est usus aquarum, non est facilis lacrymarum effusio: tu promptis non es usus, haec effudit non prompta: lavans lacrymis pedes meos, lavit maculas proprias: tersit comis, ut per eas sibi assumat sacros sudores, et quibus venata est ad peccatum iuventutem, venata est sanctitatem. TITUS BOST. As if He said, To provide water is easy, to pour forth tears is not easy. You have not provided even what was at hand, she has poured forth what was not at hand; for washing my feet with her tears, she washed away her own stains. She wiped them with her hair, that so she might draw to herself the sacred moisture, and by that by which she once enticed youth to sin, might now attract to herself holiness. Chrysostomus in Matthaeum: Sicut autem ubi vehemens imber prorumpit, fit serenitas, sic lacrymis effusis apparet tranquillitas, et perit caligo reatuum; et sicut per aquam et spiritum, sic per lacrymas et confessionem denuo mundamur; unde sequitur propter quod dico tibi: remittuntur ei peccata multa, quoniam dilexit multum. Nam qui vehementer se ingesserunt malis, rursus et bonis vehementer insistent, conscii ad quot debita se obligaverunt. CHRYS. But as after the breaking of a violent storm there comes a calm,, so when tears have burst forth, there is peace, and gloomy thoughts vanish; and as by water and the Spirit, so by tears and confession we are again made clean. Hence it follows, Wherefore I say to you, Her sins which are many are forgiven, for she loves much. For those who have violently plunged into evil, will in time also eagerly follow after good, being conscious to what debts they have made themselves responsible. Gregorius: Tanto ergo amplius peccati rubigo consumitur, quanto peccatoris cor magno caritatis igne concrematur. GREG. The more then the heart of the sinner is burnt up by the great fire of charity, so much the more is the rust of sin consumed. Titus: Contingit autem saepius eum qui multum peccavit, per confessionem purgari; pauca vero peccantem, ex arrogantia non venire ad confessionis remedium; unde sequitur cui autem minus dimittitur, minus diligit. TITUS BOST. But it more frequently happens that he who has sinned much is purified by confession, but he who has sinned little, refuses from pride to come to be healed thereby. Hence it follows, But to whom little is forgiven, the same loves little. Chrysostomus in Matthaeum: Opus est ergo nobis ferventi anima, quia nihil impedit hominem fieri magnum. Nullus ergo constitutorum in peccatis desperet, nemo virtuosus dormitet: nec hic confidat, saepe enim meretrix praecedet eum; nec ille diffidat, possibile namque est eum etiam primos superare; unde et hic subditur dixit autem ad illam: remittuntur tibi peccata tua. CHRYS. We have need then of a fervent spirit, for nothing hinders a man from becoming great. Let then no sinner despair, no virtuous man fall asleep; neither let the one be self-confident, for often the harlot shall go before him, nor the other distrustful, for he may even surpass the foremost. Hence it is also here added, But he said to her, Your sins are forgiven you. Gregorius in Evang: Ecce quae ad medicum venerat aegra, sanata est; sed de salute eius adhuc alii aegrotant; sequitur enim et coeperunt qui simul accumbebant dicere intra se: quis est hic qui etiam peccata dimittit? Sed caelestis medicus aegros non respicit, quos etiam de medicamento fieri deteriores vidit; eam autem quam sanaverat, per pietatis suae sententiam confirmat; unde sequitur dixit autem ad mulierem: fides tua te salvam fecit: quia scilicet hoc quod petiit, posse se accipere non dubitavit. GREG. Behold she who had come sick to the Physician was healed, but because of her safety others are still sick; for it follows, And they that sat at meat began to say within themselves, Who is this that forgives sins also. But the heavenly Physician regards not those sick, whom He sees to be made still worse by His remedy, but her whom He had healed He encourages by making mention of her own piety; as it follows, But he said to the woman, Your faith has made you whole; for in truth she doubted not that she would receive what she sought for. Theophylactus: Postquam autem ei peccata dimisit, non sistit in remissione peccati, sed adicit operationem boni; unde subditur vade in pace, idest in iustitia: quia iustitia est pax hominis ad Deum, sicut peccatum est inimicitia inter Deum et hominem; quasi dicat: operare omnia quae ad pacem Dei te ducunt. THEOPHYL. But after having forgiven her sins, He stops not at the forgiveness of sins, but adds good works, as it follows, Go in peace, i.e. in righteousness, for righteousness is the reconciliation of man to God, as sin is the enmity between God and man; as if He said, Do all things which lead you to the peace of God. Ambrosius: Hoc autem loco plerique pati videntur scrupulum quaestionis, utrum videantur Evangelistae discordasse de fide. AMBROSE; Now in this place many seem to be perplexed with the question, whether the Evangelists do not appear to have differed concerning the faith. Graecus: Quia enim quatuor Evangelistae dicunt Christum unctum fuisse unguento a muliere, tres puto fuisse mulieres ex personarum qualitate, ex modo agendi, ex differentia temporum. Ioannes quidem narrat de Maria sorore Lazari, quoniam sex diebus ante Pascha unxit pedes Iesu in propria domo. At Matthaeus, postquam dominus dixerat: scitis quia post biduum fiet Pascha, subdit, quod in Bethania in domo Simonis leprosi mulier fudit unguentum super domini caput; non autem unxit pedes, ut Maria; Marcus etiam Matthaeo similiter. Lucas autem non circa tempus Paschae, sed in medio Evangelii hoc refert. Chrysostomus autem binas asserit has mulieres fuisse: unam quidem quae continetur in Ioanne, alteram vero cuius mentio fit a tribus. GREEK EX. For since the four Evangelists relate that Christ was anointed with ointment by a woman, I think that there were three women, differing according to the quality of each, their mode of action, and the difference of times. John, for example, relates that Mary, the sister of Lazarus, six days before the Passover, anointed the feet of Jesus in her own house; but Matthew, after that the Lord had said, You know that after two days will be the Passover, adds, that in Bethany, at the house of Simon the leper, a woman poured ointment upon the head of our Lord, but did not anoint His feet as Mary. Mark also says the same as Matthew; but Luke gives the account not near the time of the Passover, but in the middle of the Gospel. Chrysostom explains it that there were two different women, one indeed who is described in John, another who is mentioned by the three. Ambrosius: Hanc ergo mulierem inducit Matthaeus supra caput Christi effundentem unguentum; et ideo noluit dicere peccatricem: nam peccatrix, secundum Lucam, supra Christi pedes effudit unguentum. Potest ergo non eadem esse, ne sibi contrarium Evangelistae dixisse videantur. Potest etiam quaestio meriti et temporis diversitate dissolvi, ut adhuc illa peccatrix sit, iam ista perfectior. AMBROSE; Matthew has introduced this woman as pouring ointment upon the head of Christ, and was therefore unwilling to call her a sinner, for the sinner, according to Luke, poured ointment upon the feet of Christ. She cannot then be the same, lest the Evangelists should seem to be at variance with one another. The difficulty may be also solved by the difference of merit and of time, so that the former woman may have been yet a sinner, the latter now more perfect. Augustinus de Cons. Evang: Eamdem enim Mariam bis hoc fecisse, arbitror intelligendum; semel scilicet quod Lucas narravit, cum primo accedens cum humilitate et lacrymis meruit remissionem peccatorum. Unde Ioannes, cum de Lazaro resuscitando coepisset loqui, antequam veniret in Bethaniam, dicit: Maria autem erat quae unxit dominum unguento, et tersit pedes eius capillis suis, cuius frater Lazarus infirmabatur. Iam itaque hoc Maria fecerat. Quod autem in Bethania rursum fecit, aliud est, quod ad Lucae narrationem non pertinet, sed pariter narratur ab aliis tribus. AUG. For I think we must understand that the same Mary did this twice, once indeed as Luke has related, when at first coming with humility and weeping, she was thought worthy to receive forgiveness of sins. Hence John, when he began to speak of the resurrection of Lazarus, before he came to Bethany, says, But it was Mary who anointed our Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. Mary therefore had already done this; but what she again did in Bethany is another occurrence, which belongs not to the relation of Luke, but is equally told by the other three. Gregorius: Mystico autem intellectu, Pharisaeus de falsa iustitia praesumens, Iudaicum populum, peccatrix mulier, sed ad vestigia domini veniens et plorans, conversam gentilitatem designat. GREG. Now in a mystical sense the Pharisee, presuming upon his pretended righteousness, is the Jewish people; the woman who was a sinner, but who came and wept at our Lord’s feet, represents the conversion of the Gentiles. Ambrosius in Lucam: Vel princeps huius saeculi quidam leprosus est, domus autem Simonis leprosi terra est; ergo dominus ex illis superioribus locis descendit in terram; neque enim sanari potuisset haec mulier, quae speciem habet animae vel Ecclesiae, nisi Christus venisset in terram. Merito autem speciem accipit peccatricis, quia Christus quoque formam peccatoris accepit. Itaque si constituas animam fideliter appropinquantem Deo, non peccatis turpibus et obscoenis, sed pie servientem Dei verbo, habentem immaculatae fiduciam castitatis; ad ipsum Christi caput ascendit: caput autem Christi Deus est. Sed qui caput non tenet Christi, ille pedes teneat. Peccator ad pedes, iustus ad caput. Habet tamen etiam ea quae peccavit unguentum. AMBROSE; Or, the leper, is the prince of this world; the house of Simon the leper, is the earth. The Lord therefore descended from the higher parts to this earth; for this woman could not have been healed, who bears the figure of a soul or the Church, had not Christ come upon earth. But rightly does she receive the figure of a sinner, for Christ also took the form of a sinner. If then you make your soul approach in faith to God, it not with foul and shameful sins, but piously obeying the word of God, and in the confidence of unspotted purity, ascends to the very head of Christ. But the head of Christ is God. But let him who holds not the head of Christ, hold the feet, the sinner at the feet, the just at the head; nevertheless she also who sinned, has ointment. Gregorius: Quid aliud unguento nisi bonus odor opinionis exprimitur? Si igitur recta opera agimus, quibus opinione boni odoris Ecclesiam respergamus, quid in corpore domini nisi unguentum fundimus? Sed secus pedes mulier stetit: contra pedes enim domini stetimus, cum in peccatis positi, eius itineribus renitebamur; sed si ad veram poenitentiam post peccata convertimur, iam retro secus pedes stamus, quia eius vestigia sequimur quem impugnabamus. GREG. What else is expressed by the ointment, but the sweet savor of a good report? If then we do good works by which we may sprinkle the Church with the sweet odor of a good report, what else do we but pour ointment upon the body of our Lord. But the woman stood by His feet, for we stood over against the feet of the Lord, when yet in our sins we resisted His ways. But if we are converted from our sins to true repentance, we now again stand by His feet, for we follow His footsteps whom we before opposed. Ambrosius: Defer et tu post peccata poenitentiam; ubicumque audieris Christi nomen, accurre; in cuiuscumque interiorem domum Iesus intrasse cognoveris, et ipse festina: cum repereris sapientiam, cum repereris iustitiam in aliquibus penetralibus recumbentem, accurre ad pedes; hoc est, vel extremam partem quaere sapientiae, lacrymis confitere peccata. Et fortasse ideo non lavit pedes suos Christus, ut eos lacrymis nos lavemus. Bonae lacrymae, quae non solum nostrum possunt lavare delictum, sed etiam verbi caelestis rigare vestigium, ut gressus eius nobis exuberent. Bonae lacrymae, in quibus non solum redemptio peccatorum, sed etiam iustorum refectio est. AMBROSE; Bring you also repentance after sin. Wherever you hear the name of Christ, speed thither; into whatever house you know that Jesus has entered, thither hasten; when you find wisdom, when you find justice sitting in any inner chamber, run to its feet, that is, seek even the lowest part of wisdom; confess your sins with tears. Perhaps Christ washed not His own feet, that we might wash them with our tears. Blessed tears, which can not only wash away our own sin, but also water the footsteps of the heavenly Word, that His goings may abound in us. Blessed tears, in which there is not only the redemption of sinners, but the refreshing of the righteous. Gregorius: Lacrymis enim domini pedes rigamus, si quibuslibet ultimis membris domini compassionis affectu inclinemur. Capillis pedes domini tergimus, quando sanctis eius, quibus ex caritate compatimur, ex his quae nobis superfluunt, miseremur. GREG. For we water the feet of our Lord with tears if we are moved with compassion to any even the lowest members of our Lord. We wipe our Lord’s feet with our hair, when we show pity to His saints (with whom we suffer in love) by the sacrifice of those things with which we abound. Ambrosius: Expande etiam capillos, sterne ante eum omnes corporis tui dignitates; non mediocres capilli sunt qui possunt pedes tergere Christi. AMBROSE; Throw about your hair, scatter before Him all the graces of your body. The hair is not to be despised which can wash the feet of Christ. Gregorius: Osculatur mulier pedes quos tersit: quod nos quoque plane agimus si studiose diligimus quos ex largitate continemus. Potest quoque per pedes ipsum mysterium incarnationis eius intelligi. Osculamur igitur redemptoris pedes, cum mysterium incarnationis eius ex toto corde diligimus. Unguento pedes ungimus, cum ipsam humilitatis eius potentiam sacri eloquii bona opinione praedicamus. Sed hoc etiam Pharisaeus vidit, et invidit; quia cum Iudaicus populus gentilitatem Deum praedicare conspicit, sua apud se malitia tabescit. Sic autem Pharisaeus retunditur ut per eum perfidus ille populus ostendatur: quia videlicet infidelis ille populus nec ea quae extra se erant, unquam pro domino tribuit; conversa autem gentilitas pro eo non solum rerum substantiam, sed etiam sanguinem fudit; unde Pharisaeo dicit aquam pedibus meis non dedisti; haec autem lacrymis rigavit pedes meos. Aqua quippe extra nos est, lacrymarum humor intra nos est. Infidelis etiam ille populus Deo osculum non dedit, quia ex caritate eum amare noluit cui ex timore servivit; osculum quippe dilectionis est signum: vocata autem gentilitas redemptoris sui vestigia osculari non cessat, quia in eius continuo amore suspirat. GREG. The woman kisses the feet which she has wiped. This also we fully do when we ardently love those whom we maintain by our bounty. By the feet also may be understood tile mystery itself of the Incarnation. We then kiss the feet of the Redeemer when we love with our whole heart the mystery of the Incarnation. We anoint the feet with ointment, when we proclaim the power of His humanity with the good tidings of holy eloquence. But this also the Pharisee sees and grudges, for when the Jewish people perceives that the Gentiles preach God, it consumes away by its own malice. But the Pharisee is thus repulsed, that as it were through Him that false people might be made manifest, for in truth that unbelieving people never offered to the Lord even those things which were without them; but the Gentiles being converted, poured forth not only their substance but their blood. Hence He says to the Pharisee, You gave me no water for my feet, but she has washed my feet with her tears; for water is without us, the moisture of tears is within us. That unfaithful people also gave no kiss to the Lord, for it was unwilling to embrace Him from love whom it obeyed from fear, (for the kiss is the sign of love,) but the Gentiles being called cease not to kiss the feet of their Redeemer, for they ever breathe in His love. Ambrosius: Non mediocris autem haec meriti est, de qua dicitur ex quo intravi, non cessavit osculari pedes meos; ut aliud nisi sapientiam loqui nesciat, nisi iustitiam diligere, nisi castitatem habere, nisi pudicitiam osculari. AMBROSE; But she is of no slight merit of whom it is said, From the time that she entered has not ceased to kiss my feet, so that sue knew not to speak aught but wisdom, to love aught but Justice, to touch aught but chastity, to kiss aught but modesty. Gregorius: Pharisaeo autem dicitur oleo caput meum non unxisti: quia ipsam quoque divinitatis potentiam, in quam se Iudaicus populus credere spopondit, digna laude praedicare neglexit; haec autem unguento unxit pedes meos: quia dum incarnationis eius mysterium gentilitas credidit, summa laude eius etiam ima praedicavit. GREG. But it is said to the Pharisee, My head with oil you did not anoint, for the very power even of Divinity on which the Jewish people professed to believe, he neglects to celebrate with due praise. But she has anointed my feet with ointment. For while the Gentile people believed the mystery of His incarnation, it proclaimed also His lowest powers with the highest praise. Ambrosius: Beatus qui potest et oleo ungere pedes Christi; sed beatior qui ungit unguento: multorum enim florum in unum collecta spargit; et fortasse istud unguentum non posset alius nisi Ecclesia sola deferre, quae diversi spiraminis innumerabiles habet flores: et ideo nemo potest tantum diligere quantum illa quae in pluribus diligit. In domo autem Pharisaei, idest in domo legis et prophetae, non Pharisaeus, sed Ecclesia iustificatur: Pharisaeus enim non credidit, ista credebat; lex mysterium non habet, quo occulta mundantur; et ideo quod in lege minus est, consummatur in Evangelio. Duo autem debitores, duo populi sunt feneratori illi thesauri caelestis obnoxii. Non materialem autem feneratori huic debemus pecuniam, sed meritorum examinata, aera virtutum; quarum merita gravitatis pondere, iustitiae specie, sono confessionis expenduntur. Non mediocris autem est iste denarius, in quo regis imago formatur. Vae mihi, si non habuero quod accepi: aut quia difficile quisquam est qui feneratori huic debitum integrum possit exsolvere, vae mihi, si non petiero concedi mihi debitum. Sed quis est populus iste qui amplius debet, nisi nos, quibus amplius creditum est? Illis credita sunt eloquia Dei; nobis creditur virginis partus Emmanuel, idest nobiscum Deus, domini crux, mors, resurrectio. Itaque non est dubium quod plus debet qui plus accipit. Secundum homines plus fortasse offendit qui plus debuerit; sed per misericordiam domini causa mutatur, ut amplius diligat qui amplius debuit, si tamen gratiam consequatur. Et ideo, quoniam nihil est quod digne Deo referre possimus, vae mihi et si non dilexero. Reddamus ergo amorem pro debito; amplius enim diligit cui donatur amplius AMBROSE; Blessed is he even who can anoint with oil the feet of Christ, but more blessed is he who anoints with ointment, for the essence of many flowers blended into one, scatters the sweets of various odors. And perhaps no other than the Church alone can bring that ointment which has innumerable flowers of different perfumes, and therefore no one can love so much as she who loves in many individuals. But in the Pharisee’s house, that is, in the house of the Law and the Prophets, not the Pharisee, but the Church is justified. For the Pharisee believed not, the Church believed. The Law has no mystery by which secret faults are cleansed, and therefore that which is wanting in the Law is made up in the Gospel. But the two debtors are the two nations who are responsible for payment to the usurer of the heavenly treasury. But we do not owe to this usurer material money, but the balance of our good deeds, the coin of our virtues, the merits of which are estimated by the weight of sorrow, the stamp of righteousness, the sound of confession. But that denarius is of no slight value on which the image of the king is found. Woe to me if I shall not have what I received. Or because there is hardly any one who can pay the whole debt to the usurer, woe to me if I shall not seek the debt to be forgiven me. But what nation is it that owes most, if not we to whom most is lent? To them were entrusted the oracles of God, to us is entrusted the Virgin’s offspring, Immanuel, i. e. God with us, the cross of our Lord, His death, His resurrection. It cannot then be doubted that he owes most who receives most. Among men he perhaps offends most who is most in debt. By the mercy of the Lord the case is reversed, so that he loves most who owes most, if so be that he obtains grace. And therefore since there is nothing which we can worthily return to the Lord, woe be to me also if I shall not have loved. Let us then offer our love for the debt, for he loves most to whom most is given.
Caput 8 CHAPTER VIII Lectio 1
Theophylactus: Qui caelitus descendit, ut exemplum fieret nobis et forma, instruit nos non pigritare in docendo; unde dicitur et factum est deinceps, et ipse iter faciebat per civitates et castella, praedicans, et evangelizans regnum Dei. THEOPHYL. He who descended from heaven, for our example and imitation, gives us a lesson not to be slothful in teaching. Hence it is said, And it came to pass afterward that he went, &c. Gregorius Nazianzenus: Vadit quippe de loco in locum, non solum ut plures lucretur, sed etiam ut multa dedicet loca. Dormit, laborat, ut somnum et laborem sanctificet; plorat ut det pretium lacrymis; praedicat caelestia, ut audientes exaltet. GREG. NAZ. For He passes from place to place, that He may not only gain many, but may consecrate many places. He sleeps and labors, that He may sanctify sleep and labor. He weeps, that He may give a value to tears. He preaches heavenly things, that He may exalt His hearers. Titus: Qui enim de caelo ad terram descendit, annuntiat habitantibus terram regnum caeleste, ut terram in caelum convertat. Quis autem praedicare debebat regnum Dei, nisi filius Dei, cuius est regnum? Venerunt plures prophetae, non tamen praedicaverunt regnum caelorum: nam qualiter eorum quae non viderunt sermonem praetenderent? TITUS BOST. For He who descends from heaven to earth, brings tidings to them that dwell on earth of a heavenly kingdom But who ought to preach the kingdom of heaven? Many prophets came, yet preached not the kingdom of heaven, for how could they pretend to speak of things which they perceived not? Isidorus abbas Hoc autem regnum Dei aliquibus videtur altius et melius regno caelesti; quibusdam vero unum et idem secundum essentiam, sed diversimode nominari; aliquando quidem regnum Dei a regnante, aliquando autem regnum caelorum a subditis Angelis et sanctis, qui caeli dicuntur. ISIDORE PELEUS. Now this kingdom of God some think to be higher and better than the heavenly kingdom, but some think it to be one and the same in reality but called by different names; at one time the kingdom of God from Him who reigns, but at another the kingdom of heaven from the Angels and Saints, His subjects, who are said to be of heaven. Beda: More autem aquilae provocantis ad volandum pullos suos, dominus pedetentim discipulos suos ad sublimia erigit. Siquidem primo docet in synagogis et miracula facit; ex hinc duodecim, quos apostolos nominat, eligit; postmodum omnes praedicans secum ducit; unde sequitur et duodecim cum illo. BEDE; But like the eagle, enticing its young ones to fly, our Lord, step by step, raises up His disciples to heavenly things. He first of all teaches in the synagogues, and performs miracles. He next chooses twelve whom He names Apostles; He afterwards takes them alone with Him, as He preached throughout the cities and villages, as it follows, And the twelve were with him. Theophylactus: Non docentes, aut praedicantes, sed instruendi ab eo. Ne autem femineus sexus prohiberi videretur sequi Christum, subditur et mulieres aliquae, quae erant curatae a spiritibus malis et infirmitatibus; Maria quae vocatur Magdalena, de qua septem Daemonia exierant. THEOPHYL. Not teaching or preaching, but to be instructed by Him. But lest it should seem that the women were hindered from following Christ, it is added, And certain women which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils. Beda: Maria Magdalena ipsa est, cuius tacito nomine proxima lectio poenitentiam narrat. Nam pulchre Evangelista ubi eam cum domino iter facere commemorat, noto hanc vocabulo manifestat; ubi vero peccatricem, sed poenitentem describit, mulierem generaliter dicit, ne nomen tantae famae, prisci erroris nota fuscaret, de qua Daemonia septem exiisse referuntur. BEDE; Mary Magdalene is the same of whose repentance, without mention of her name, we have just read. For the Evangelist, when he relates her going with our Lord, rightly distinguishes her by her known name, but when describing the sinner but penitent, He speaks of her generally as a woman; lest the mark of her former guilt should blacken a name of so great report. Out of whom seven devils are reported to have gone, that it might be shown that she was full of all vices. Gregorius in Evang: Quid enim per septem Daemonia nisi universa vitia intelliguntur? Quia enim septem diebus omne tempus comprehenditur, recte septenario numero universitas figuratur. Septem ergo Daemonia Maria habuit, quae universis vitiis plena fuit. Sequitur et Ioanna uxor Chusae procuratoris Herodis, et Susanna, et aliae multae, quae ministrabant ei de facultatibus suis. GREG. For what is understood by the seven devils, but all vices? For since all time is comprehended by seven days, rightly by the number seven is universality represented: Mary therefore had seven devils, for she was full of every kind of vice. It follows, And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others who ministered to him of their substance. Hieronymus Comm. super Matth: Consuetudinis Iudaicae fuit, nec ducebatur in culpam more gentis antiquo, ut mulieres de substantia sua victum atque vestitum praeceptoribus darent. Hoc quia scandalum facere poterat in nationibus, Paulus se abiecisse commemorat. Ministrabant autem domino de substantia sua, ut meteret earum carnalia, cuius ipsae metebant spiritualia: non quod indigeret cibis dominus creaturarum; sed ut typum ostenderet magistrorum, quod victu atque vestitu de discipulis deberent esse contenti. JEROME; It was a Jewish custom, nor was it thought blamable, according to the ancient manners of that nation, that women should afford of their substance food and clothing to their teachers. This custom, as it might cause offense to the Gentiles, St. Paul relates he had cast off. But these ministered to the Lord of their substance, that He might reap their carnal things, from whom they had reaped spiritual things. Not that the Lord needed the food of His creatures, but that He might set an example to masters, that they ought to be content with food and clothing from their disciples. Beda: Interpretatur autem Maria amarum mare propter poenitentiae rugitum, Magdalena turris, vel melius turrensis, a turre, de qua dicitur: factus est spes mea turris fortitudinis a facie inimici. Ioanna dominus gratia eius, vel dominus misericors interpretatur, videlicet quia eius est omne quod vivimus. Si autem Maria mundata a sorde vitiorum Ecclesiam de gentibus insinuat, cur non Ioanna eamdem designat Ecclesiam quondam idolorum cultui subditam? Nam quilibet malignus spiritus dum pro regno Diaboli facit, quasi Herodis procurator existit. Interpretatur Susanna lilium, aut gratia eius, propter odoriferum caelestis vitae candorem, aureumque internae dilectionis ardorem. BEDE; But Mary is by interpretation, “bitter sea,” because of the loud wailing of her penitence; Magdalene, “a tower, or rather belonging to a tower,” from the tower of which it is said, you art become my hope, my strong tower from the face of my enemy. Joanna is by interpretation “the Lord her grace,” or “the merciful Lord,” for from Him comes every thing that we dive upon. But if Mary, cleansed from the corruption of her sins, points to the Church of the Gentiles, why does not Joanna represent the same Church formerly subject to the worship of idols? For every evil spirit whilst he acts for the devil’s kingdom, is as it were Herod’s steward. Susanna is interpreted, “a lily,” or its grace, because of the fragrance and whiteness of the heavenly life, and the golden heat of inward love.
Lectio 2
Theophylactus: Quod David in persona Christi praedixerat: aperiam in parabolis os meum, hic dominus implet; unde dicitur cum autem turba plurima conveniret, et de civitatibus properarent ad eum, dixit per similitudinem. Loquitur autem dominus per similitudinem primo quidem ut attentiores faceret auditores: consueverunt enim homines in obscuris se exercitare, et spernere manifesta: deinde ut non caperent indigni quae mystice dicebantur. THEOPHYL. That which David had foretold in the person of Christ, I will open my mouth in parables, the Lord here fulfills; as it is said, And when much people were gathered together, and were come to him out of every city, he spoke by a parable. But the Lord speaks by a parable, first indeed that He may make His hearers more attentive. For men were accustomed to exercise their minds on dark sayings, and to despise what was plain; and next, that the unworthy might not receive what was spokes mystically. Origenes: Et ideo signanter dicitur cum turba plurima conveniret: non enim sunt multi, sed pauci qui per arctam viam incedunt, et qui inveniunt viam quae ducit ad vitam: unde Matthaeus dicit quod extra domum docebat per parabolas, sed intra domum parabolam discipulis exposuit. ORIGEN; And therefore it is significantly said, When much people were gathered together, and were come to him out of every city. For not many but few there are who walk the strait road, and find the way which leads to life. Hence Matthew says, that He taught without the house by parables, but within the house explained the parable to His disciples. Eusebius: Satis autem congrue Christus primam proponit parabolam multitudini, non solum tunc astantium, sed etiam futurorum post illos, inducens ad audientiam verborum suorum, cum dicit exiit qui seminat, seminare semen suum. EUSEBIUS; Now Christ most fitly puts forth His first parable to the multitude not only of those who then stood by, but of those also who were to come after them, inducing them to listen to His words, saying, A sower went out to sow his seed. Beda: Satorem illum nullum melius quam filium Dei intelligere possumus, qui de sinu patris, quo creaturae non erat accessus, egrediens, ad hoc venit in mundum ut testimonium perhiberet veritati. BEDE; The sower we can conceive to be none other but the Son of God, Who going forth from His Father’s bosom, whither no creature had attained, came into the world that He might bear witness to the truth. Chrysostomus in Matthaeum: Exiit autem qui ubique est, non localiter, sed per amictum carnis nobis appropinquavit. Decenter autem adventum proprium Christus exitum nominat: eramus enim exclusi a Deo; et sicuti condemnati et rebelles regi eiecti sunt; qui vero reconciliare vult eos, exeundo ad ipsos extra cum eis loquitur, donec dignos iam factos aspectu regio eos introducat: sic etiam Christus fecit. CHRYS, Now His going, Who is every where, was not local, but through the vale of the flesh He approached us. But Christ fitly denominates His advent, His going forth. For we were aliens from God, and cast out as criminals, and rebels to the king, but he who wishes to reconcile man, going out to them, speaks to them without, until having become meet for the royal presence, He brings them within; so also did Christ. Theophylactus: Exiit autem nunc, non ut agricolas perderet aut combureret terram; sed exiit seminare: saepe enim agricola qui seminat, ob aliam causam exit, non solum ut seminet. THEOPHYL. But He went out now, not to destroy the husbandmen, or to burn up the earth, but He went out to sow. For oftimes the husbandman who sows, goes out for some other cause, not only to sow. Eusebius: Exierunt autem nonnulli a patria caelesti, et ad homines descenderunt, non tamen ut sererent, neque enim satores erant, sed administratorii spiritus in ministerium missi. Moyses etiam et prophetae post eum non inseruerunt hominibus mysteria regni caelorum; sed retrahendo insipientes ab errore nequitiae et idolorum cultu, quasi colebant animas hominum, et in novalia redigebant. Solus autem omnium sator verbum Dei exivit, evangelizaturus nova semina, scilicet mysteria regni caelorum. EUSEBIUS; Some went out from the heavenly country and descended among men, not however to sow, for they were not sowers, but ministering Spirits sent forth to minister. Moses also and the prophets after him did not plant in men the mysteries of the kingdom of heaven, but by keeping back the foolish from the error of iniquity, and the worship of idols, they tilled as it were the souls of men, and brought them into cultivation. But the only Sower of all, the Word of God, went out to sow the new seed of the Gospel, that is, the mysteries of the kingdom of heaven. Theophylactus: Non cessat autem Dei filius semper in nostris animabus seminare; nam non solum cum docet, sed etiam cum creat, in nostris animabus seminat semina bona. THEOPHYL. But the Son of God never ceases to sow in our hearts, for not only when teaching, but creating, He sows good seed in our hearts. Titus: Exiit autem ut seminaret semen suum; non autem accepit verbum quasi mutuatum, cum ipse naturaliter sit verbum Dei vivi. Non est igitur suum proprium semen Pauli vel Ioannis; sed habent cum acceperint; Christus autem habet proprium semen, proferens doctrinam ex sua natura; unde et Iudaei dicebant: qualiter hic litteras novit, quas non didicit? TITUS BOST. But He went out to sow His seed, He receives not the word as borrowed, for He is by nature the Word of the living God. The seed is not then of Paul, or of John, but they have it because they have received it. Christ has His own seed, drawing forth His teaching from His own nature. Hence also the Jews said, How knows this man letters, having never learned? Eusebius: Docet igitur duos esse gradus eorum qui recipiunt semina: primum quidem eorum qui digni facti sunt vocatione caelesti, sed labuntur a gratia propter negligentiam et torporem; secundum vero multiplicantium semen in bonis fructibus. Ponit autem secundum Matthaeum tres differentias in quolibet gradu. Nam qui corrumpunt semen, non similem habent perditionis modum; et qui ab eo fructificant, non aequam recipiunt copiam. Sane actiones perdentium ostendit semen. Quidam enim cum non peccaverint, suis animabus insita sibi semina salubria perdiderunt, subtracta ab intentione et memoria eorum per spiritus malignos et Daemones, qui volant per aerem, vel viros fallaces et callidos, quae volatilia nuncupavit; unde subdit et dum seminat, aliud cecidit secus viam. EUSEBIUS; He teaches therefore that there are two classes of those who received the seed; the first, of those who have been made worthy of the heavenly calling, but fall from grace through carelessness and sloth; but the second, of those who multiply the seed bearing good fruit. But according to Matthew he makes three divisions in each class. For those who corrupt the seed have not all the same manner of destruction, and those who bear fruit from it do not receive an equal abundance. He wisely sets forth the cases of those who lose the seed. For some though they have not sinned, have lost the good seed implanted in their hearts, through its having been withdrawn from their thoughts and memory by evil spirits, and devils who fly through the air; or deceitful and cunning men, whom He calls the birds of the air. Hence it follows, And as he sowed, some fell by the way side. Theophylactus: Non dixit quod seminans proiecit aliud secus viam, sed quod semen cecidit. Qui enim seminat, docet rectum sermonem; sed sermo diversimode cadit in audientes, ut quidam eorum via dicantur. Et conculcatum est, et volucres caeli comederunt illud. THEOPHYL. He said not that the sower threw some on the way side, but that it fell by the way side. For he who sows taught the right word, but the word falls in different ways upon the hearers, so that some of them are called the way side: and it was trodden down, and the birds of the air devoured it. Cyrillus: Arida enim est et inculta quodammodo omnis via, eo quod a cunctis conculcatur, ac nihil ex seminibus humatur in ea. Sic igitur habentes cor indocile non penetrat divina monitio, ut possit laudem germinare virtutum; sed tales sunt via frequentata immundis spiritibus. Sunt iterum aliqui leviter gerentes fidem in se quasi in verborum simplicitate; horum fides caret radice; de quibus subditur et aliud cecidit supra petram, et natum aruit, quia non habebat humorem. CYRIL; For every way side is in some measure dry and uncultivated, because it is trodden down by all men, and no seed gains moisture on it. So the divine warning reaches not the unteachable heart, that it should bring forth the praise of virtue. These then are the ways frequented by unclean spirits. There are again some who bear faith about them, as if it consisted in the nakedness of words; their faith is without root, of whom it is added, And some fell upon a rock, and as soon as it sprung up, it withered away, because it lacked moisture. Beda: Petram dicit durum et indomitum cor. Hoc est autem humor ad radicem seminis, quod iuxta aliam parabolam oleum ad lampades virginum nutriendas, idest amor et perseverantia virtutis. BEDE; The rock, he says, is the hard and unsubdued heart. Now the moisture at the root of the seed is the same as what is called in another parable, the oil to trim the lamps of the virgins, that is, love and steadfastness in virtue. Eusebius: Sunt etiam aliqui qui per avaritiam et appetitum voluptatum et mundanas sollicitudines, quas quidem spinas nuncupat, immissum sibi semen suffocari fecerunt; de quibus subditur et aliud cecidit inter spinas; et simul exortae spinae suffocaverunt illud. EUSEBIUS; There are also some who through covetousness, the desire of pleasure and worldly cares, which indeed Christ calls thorns, suffer the seed which has been sown in them to be choked. Chrysostomus in Matthaeum: Sicut enim spinae non permittunt oriri semen, sed ex condensatione suffocant immissum; sic sollicitudines vitae praesentis semen spirituale fructificare non sinunt. Increpandus autem esset agricola qui super sensibiles spinas, et petram, et viam seminaret. Non enim possibile est petram terram fieri, nec viam non esse viam, nec spinas non esse spinas; in rationalibus autem secus est; possibile est enim petram converti in terram pinguem, et viam non conculcari, et spinas dissipari. CHRYS. For as the thorns do not let the seed grow up, but when it has been sown choke it by thickening round it, so the cares of this present life permit not the seed to bear fruit. But in things of sense the husbandman must be reproved who would sow amid thorns on a rock and the way side, for it is impossible that the rocks should become earth, the way not be a way, the thorns not be thorns. But in rational things it is otherwise. For it is possible that the rock should be converted into a fruitful soil, the way not be trodden down, the thorns dispersed. Cyrillus: Sunt autem terra pinguis et ferax, animae honestae et bonae, quae in profundo suscipiunt verbi semina, et retinent, et fovent; et quantum ad hoc subditur et aliud cecidit in terram bonam, et ortum fecit fructum centuplum. Cum enim in mentem mundam ab omnibus perturbationibus verbum divinum infunditur, tunc immittit radices in profundum, et germinat tamquam spica, et convenienter perficitur. CYRIL; Now the rich and fruitful ground is the honest and good hearts which receive deeply the seeds of the word, and retain them and cherish them. And whatever is added to this, And some fell upon good ground and springing up, brought forth fruit a hundred-fold. For when the divine word is poured into a soul free from all anxieties, then it strikes root deep, and sends forth as it were the ear, and in its due season comes to perfection. Beda: Fructum enim centuplum, fructum perfectum dicit: nam denarius numerus pro perfectione semper accipitur, quia in decem praeceptis legis custodia continetur: denarius autem numerus per semetipsum multiplicatus in centenarium surgit; unde per centenarium magna perfectio significatur. BEDE; For by fruit a hundred-fold, he means perfect fruit. For the number ten is always taken to imply perfection, because in ten precepts is contained the keeping, or the observance of the law. But the number ten multiplied by itself amounts to a hundred; hence by a hundred very great perfection is signified. Cyrillus: Quae autem sit sententia parabolae, accipiamus per eum qui eam composuit; unde sequitur haec dicens clamabat: qui habet aures audiendi, audiat. CYRIL; But what the meaning of the parable is, let us hear from him who made it, as it follows, And when he had said these things, he cried, He that has ears to hear, let him hear. Basilius: Audire pertinet ad intellectum: unde per hoc dominus excitat ad exaudiendum attente mentionem eorum quae dicuntur. BASIL; Hearing has reference to the understanding. By this then our Lord stirs us up to listen attentively to the meaning of those things which are spoken. Beda: Quoties enim haec admonitio vel in Evangelio, vel in Apocalypsi Ioannis interponitur, mysticum esse quod dicitur, quaerendumque a nobis intentius ostenditur; unde discipuli ignorantes, salvatorem interrogant; sequitur enim interrogabant autem eum discipuli eius quae esset haec parabola. Nemo tamen putet finita mox parabola discipulos hoc interrogasse; sed, ut Marcus ait: cum esset singularis, interrogaverunt eum. BEDE; For as often as the admonition occurs either in the Gospel or the Revelation of St. John, it signifies that there is a mystical meaning in what is said, and we must inquire more closely into it. Hence the disciples who were ignorant ask our Savior, for it follows, And his disciples asked him, &c. But let no one suppose that as soon as the parable was finished His disciples asked Him, but, as Mark says, When he was alone they asked him. Origenes: Est autem parabola sermo quasi facti, non autem facti iuxta quod dicitur, possibilis autem fieri; rerum significativus per transumptionem eorum quae in parabola traduntur. Aenigma vero est processus sermonis in his quae traduntur quasi facta; quae tamen non sunt facta, nec possibilia fieri, significant vero aliquid in occulto; sicut quod dicitur in libro Iudicum quod ligna iverunt ut ungerent sibi regem. Non est autem ad litteram factum quod dicitur exiit qui seminat, sicut ea narrat historia, possibile tamen fuit fieri. ORIGEN; Now a parable is a narration of an action as done, yet not done according to the letter, though it might have been, representing certain things by means of others which are given in the parable. An enigma is a continued story of things which are spoken of as done, and yet have not been done, nor are possible to be done, but contains a concealed meaning, as that which is mentioned in the Book of Judges, that the trees went forth to anoint a king over them. But it was not literally a fact as is said, A sower went out to sow, like those facts related in history, yet it might have been so. Eusebius: Dominus vero docuit eos causam quare turbis per parabolas loquebatur; unde subditur quibus ipse dixit: vobis datum est nosse mysterium regni Dei. EUSEBIUS; But our Lord told them the reason why He spoke to the multitudes in parables, as follows, And he said, to you it is given to know the mysteries of God. Gregorius Nazianzenus: Cum hoc audis, non introducas diversas naturas secundum quosdam haereticos, qui putant hos quidem esse pereuntis naturae, hos vero salubris; quosdam vero sic se habere, ut eorum voluntas eos ducat ad peius vel melius, sed addas ei quod dicitur vobis datum est, idest volentibus, et simpliciter dignis. GREG. NAZ. When you hear this you must not entertain the notion of different natures, as certain heretics do, who think that some men indeed are of a perishing nature, others of a saving nature, but that some are so constituted that their will leads them to better or worse. But add to the words, To you it is given, if willing and truly worthy. Theophylactus: His autem qui sunt indigni tantis mysteriis obscure dicuntur; unde subditur ceteris autem in parabolis, ut videntes non videant, et audientes non intelligant. Videre enim se putant, non vident autem; et audiunt quidem, sed non intelligunt. Huius ergo gratia hoc eis Christus abscondit, ne maius eis praeiudicium generetur, si postquam noverint Christi mysteria, contempserint. Qui enim intelligit et postea spernit, gravius punietur. THEOPHYL. But to those who are unworthy of such mysteries, they are obscurely spoken. Hence it follows, But to the rest in parables, that seeing they might not see, and hearing they might not understand. For they think they see, but see not, and hear indeed, but do not understand. For this reason Christ hides this from them, lest they should beget a greater prejudice against them, if after they had known the mysteries of Christ, they despised them. For he who understands and afterwards despises, shall be more severely punished. Beda: Recte igitur in parabolis audiunt, quando clausis sensibus cordis, non curant cognoscere veritatem, obliti eius quod dominus dixerat: qui habet aures audiendi, audiat. BEDE; Rightly then do they hear in parables, who having closed the senses of their heart, care not to know the truth, forgetful of what the Lord told them. He that has ears to hear, let him hear. Gregorius in Evang: Dominus autem dignatus est exponere quod dicebat, ut sciamus rerum significationes quaerere etiam in his quae per semetipsum noluit explanare; sequitur enim est autem haec parabola: semen est verbum Dei. GREG. But our Lord condescended to explain what He said, that we might know how to seek for explanation- in those things which He is unwilling to explain through Himself. For it follows, Now the parable is this: The seed is the word of God. Eusebius: Destruentium autem immissa semina suis animabus tres dicit esse causas. Quidam enim destruunt in se semen reconditum, dantes leviter auditum volentibus fallere; de quibus subdit quod autem secus viam, hi sunt qui audiunt; deinde venit Diabolus, et tollit verbum de corde eorum, ne credentes salvi fiant. EUSEBIUS. Now He says, that there are three reasons why men destroy the seed implanted in their hearts. For some destroy the seed that is hid in them by lightly giving heed to those that wish to deceive, of whom He adds, Those by the way side are they that hear: their comes the devil, and takes away the word out of their hearts.. Beda: Qui scilicet verbum quod audiunt, nulla fide, nullo intellectu, nulla saltem tentandae utilitatis actione percipere dignantur. BEDE; Who in truth deign to receive the word which they hear with no faith, with no understanding at least with no attempt to test the value of it. Eusebius: Quidam vero cum in mentis profundo non susceperint verbum Dei, facile extinguuntur adveniente adversitate; de quibus subdit nam qui supra petram, hi sunt qui cum audierint, cum gaudio suscipiunt verbum; et hi radices non habent, quia ad tempus credunt, et in tempore tentationis recedunt. EUSEBIUS. But some there are who having not received the word in any depth of heart, are soon overcome when adversity assails them, of whom it is added, They on the rock are they which when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. Cyrillus: Cum enim intrant Ecclesiam, laetanter attentant divina mysteria, sed ex levi voluntate; ut autem egressi sunt Ecclesiam, obliviscuntur sacrarum disciplinarum: et si fides Christiana non fluctuet, permanent; turbante vero persecutione, profugam habent mentem, quia fides eorum caret radice. CYRIL; For when the, enter the Church they gladly wait on the divine mysteries, but with infirmity of purpose. But when they leave the Church they forget the sacred discipline, and as long as Christians are undisturbed, their faith is lasting; but when persecution harasses, their heart fails them, for their faith was without root. Gregorius: Multi boni operis initia proponunt; sed mox ut fatigari adversitatibus vel tentationibus coeperint, inchoata derelinquunt. Petrosa ergo terra humorem non habuit, quae hoc quod germinaverat, ad fructus perseverantiam non perduxit. GREG. Many men propose to begin a good work, but as soon as they have become annoyed by adversity or temptation, they abandon what they had begun. The rocky ground then had no moisture to carry on to constancy fruit which it had put forth. Eusebius: Quidam vero suffocant reconditum in eis semen divitiis et illecebris, quasi quibusdam suffocantibus spinis; de quibus subditur quod autem in spinis cecidit, hi sunt qui audierunt, et a sollicitudinibus, et divitiis, et voluptatibus vitae, euntes suffocantur, et non referunt fructum. EUSEBIUS. But some choke the seed which has been deposited in them with riches and vain delights, as if with choking thorns, of whom it is added, And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares and riches of this life, &c. Gregorius: Mirum quomodo dominus divitias spinas interpretatus sit, cum illae pungant, istae delectent; et tamen spinae sunt, quia cogitationum suarum punctionibus mentem lacerant, et cum usque ad peccatum pertrahunt, quasi inflicto vulnere cruentant. Duo autem sunt quae divitiis iungit, sollicitudines et voluptates: quia per curam mentem opprimunt, et per affluentiam resolvunt. Suffocant autem semen, quia importunis cogitationibus guttur mentis strangulant; et dum bonum desiderium intrare ad cor non sinunt, quasi aditum vitalis flatus vetant. GREG. It is wonderful that the Lord has represented riches as thorns, for these prick, while those delight, and yet they are thorns, for they lacerate the mind by the prickings of their thoughts, and whenever they entice to see they draw blood, as if inflicting a wound. But there are two things which He joins to riches, cares and pleasures, for they oppress the mind by anxiety and unnerve it by luxuries, but they choke the seed, for they strangle the throat of the heart with vexatious thoughts, and while they let not a good desire enter the heart, they close up as it were the passage of the vital breath. Eusebius: Haec autem ex provisione a salvatore praedicta sunt. Sic autem se habere patefacit effectus; non enim aliter aliqui a verbo divini cultus deficiunt nisi secundum aliquem modorum praedictorum ab eo. EUSEBIUS. Now these things were foretold by our Savior according to His foreknowledge, and that their case is so, experience testifies. For in no wise do men fall away from the truth of divine worship, but according to some of the causes before mentioned by Him. Chrysostomus in Matthaeum: Et ut plura brevibus comprehendam, hi quidem tamquam negligentes audire, hi tamquam delicati et debiles, hi vero tamquam servi facti voluptatis et rerum mundi, a bono desistunt. Bonus etiam ordo viae, petrae et spinarum: opus enim est primo memoriae et cautelae, deinde fortitudinis, consequenter contemptus praesentium. Consequenter ponit bonam terram contrario modo se habentem ad viam, et petram, et spinas, cum subdit quod autem in terram bonam, hi sunt qui in corde bono et optimo verbum retinent, et fructum afferunt in patientia. Nam qui secus viam positi sunt, non retinent verbum, sed rapit eis semen Diabolus: qui vero sunt in petra, non sustinent in patientia tentationis insultum propter imbecillitatem; qui vero sunt in spinis, non fructificant, sed suffocantur. CHRYS. And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the rock, and the thorns is well, for we have first need of recollection and caution, next of fortitude, and then of contempt of things present. He therefore places the good ground in opposition to the way, the rock, and the thorns. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, &c. For they who are on the way side keep not the word, but the devil takes away their seed. But they who are on the rock sustain not patiently the assaults of temptation through weakness. But they who are among thorns bear no fruit, but are choked. Gregorius: Terra ergo bona fructum per sapientiam reddit: quia nulla sunt bona quae agimus, si non aequanimiter etiam proximorum mala toleramus. Fructum ergo per patientiam reddunt: quia cum humiliter flagella suscipiunt, post flagella ad requiem sublimiter cum gaudio suscipiuntur. GREG. The good ground then beans fruit through patience, for nothing we do is good unless we endure patiently our closest evils. They therefore bear fruit through patience, who when they bear strifes humbly, are after the scourge received with joy to a heavenly rest.
Lectio 3
Beda: Quia supra dixerat apostolis: vobis datum est nosse mysterium regni Dei, ceteris autem in parabolis, nunc ostendit per eos aliquando etiam ceteris idem mysterium esse revelandum, dicens nemo autem lucernam accendens operit eam vase, aut subtus lectum ponit, sed supra candelabrum ponit, ut intrantes videant lumen. BEDE; Having before said to His Apostles, To you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shows that by them at length must the same mystery be revealed also to others, saying, No man when he has lighted a candle covers it with a vessel, or puts it under a bed. Eusebius: Quasi dicat: sicut lucerna accenditur ut luceat, non ut operiatur sub modio vel lecto; sic etiam secreta regni caelorum in parabolis edita, quamvis lateant alienos a fide, tamen penes omnes manifestum habebunt sensum; unde subdit non enim est occultum quod non manifestetur, nec absconditum quod non agnoscatur et in palam veniat; quasi dicat: quamvis plurima in parabolis dicta sint, ut videntes non videant, et audientes non intelligant propter sui incredulitatem, totus tamen sermo patebit. EUSEBIUS. As if He said, As a lantern is lighted that it should give light, not that it should be covered under a bushel or a bed, so also the secrets of the kingdom of heaven when uttered in parables, although hid from those who are strangers to the faith, will not however to all men appear obscure. Hence he adds, For nothing is secret that shall not be made manifest, neither any thing hid that shall not be known, and come abroad. As if He said, Though many things are spoken in parables, that seeing they might not see, and hearing they might not understand, because of their unbelief, yet the whole matter shall be revealed. Augustinus de quaest. Evang: Vel aliter totum. His verbis typice docet fiduciam praedicandi, ne quis timore carnalium incommodorum lucem scientiae abscondat; vasis enim et lecti nomine carnem, lucernae autem vocabulo verbum designat; quod ob metum carnalium incommodorum occultat qui ipsam carnem praeponit manifestationi veritatis, et ea quasi operit verbum qui praedicare trepidat. Supra candelabrum autem ponit lucernam qui corpus suum ministerio Dei subicit, ut superior sit praedicatio veritatis, et inferior servitus corporis. AUG. Or else in these words He typically sets forth the boldness of preaching, that no one should, through fear of fleshly ills, conceal the light of knowledge For under the names of vessel and bed, he represents the flesh, but of that of lantern, the word, which whosoever keeps hid through fear of the troubles of the flesh, sets the flesh itself before the manifestation of the truth, and by it he as it were covers the word, who fears to preach it. But he places a candle upon a candlestick who so submits his body to the service of God, that the preaching of the truth stands highest in his estimation, the service of the body lowest. Origenes de Serm. Dom: Sed et qui vult adaptare lucernam perfectioribus Christi discipulis persuadebit nobis per ea quae dicta sunt de Ioanne, quoniam ipse erat lucerna ardens et lucens. Non decet ergo eum qui lucernam rationalem accendit in anima, abscondere eam sub lecto ubi quis requiescit, nec sub aliquo alio vase: quia qui facit hoc, non providet intrantibus domum, quibus lucerna paratur: sed oportet superponere candelabro, idest omni Ecclesiae. ORIGEN; But he who would adapt his lantern to the more perfect disciples of Christ, must persuade us by those things which were spoken of John, for he was a burning and a shining light. It becomes not him then who lights the light of reason in his soul to hide it under a bed where men sleep, nor under any vessel, for he who does this provides not for those who enter the house for whom the candle is prepared, but they must set it upon a candlestick, that is, the whole Church. Chrysostomus in Matthaeum: Hoc autem dicens, inducit eos ad vitae diligentiam, docens eos strenuos esse quasi expositos aspectibus omnium, ac pugnantes in mundo quasi in theatro; quasi dicat: ne consideretis quod manemus in modica parte mundi; eritis enim omnibus noti: quia tantam virtutem impossibile est latere. CHRYS. By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the world, for you will be known of all men, since it cannot be that so great virtue should lie hid. Maximus: Vel forsan seipsum appellat dominus lucernam radiantem cunctis habitantibus domum, idest mundum, cum sit naturaliter Deus, et factus dispensative caro; et sic quasi lux ad instar lucernae retinetur in testa carnis per mediam animam, sicut per lychnum ignis in testa lucernae. Vocat autem candelabrum Ecclesiam, supra quam verbum divinum effulgens, quasi quamdam domum illuminat radiis veritatis. Dixit autem similitudinarie vas aut lectum, corporalem cultum legis, sub quo contineri non vult. MAXIM. Or perhaps the Lord calls Himself a light shining to all who inhabit the house, that is, the world, since He is by nature God, but by the dispensation made flesh. And so like the light of the lamp He abides in the vessel of the flesh by means of the soul as the light in the vessel of the lamp by means of the flame. But by the candlestick he describes the Church over which the divine word shines, illuminating the house as it were by the rays of truth. But under the similitude of a vessel or bed he referred to the observance of the law, under which the word will not be contained. Beda: Instanter autem nos dominus docet verbo auscultare, ut et nostro illud pectore continue ruminare, et alieno eructare sufficiamus auditui; unde sequitur videte ergo quid audiatis. Qui enim habet, dabitur illi; et quicumque non habet, etiam quod putat se habere, auferetur ab illo. Quasi dicat: tota intentione verbo quod auditis operam date: quia qui amorem habet verbi, dabitur illi et sensus intelligendi quod amat: at qui verbi audiendi amorem non habet, etsi vel naturali ingenio, vel litterario callere se putaverit exercitio, nulla sapientiae dulcedine gaudebit. Saepe enim desidiosus ingenium accipit, ut de negligentia iustius puniatur; quia quod sine labore assequi potuit, scire contemnit; et nonnunquam studiosus tarditate intelligentiae premitur, ut eo maiora praemia retributionis inveniat, quo magis studio inventionis elaborat. BEDE; But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly, meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how you hear; for whosoever has, to him shall be given. As if he says, Give heed with all your mind to the word which you hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso has no love of hearing the word, though he deems himself skillful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labor he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labors in his inquiries, the greater may be the recompense of his reward.
Lectio 4
Titus: Derelictis cognatis carnalibus, dominus insistebat doctrinae paternae. Quia vero desiderabatur propter absentiam, accedunt ad eum: unde dicitur venerunt autem ad illum mater et fratres eius, et non poterant adire eum prae turba. Si audiveris de fratribus domini, addisce pietatem, et intellige gratiam: nullus enim secundum divinitatem salvatoris frater est, unigenitus enim est; sed pietatis gratia communicavit nobis in carne et sanguine, et factus est frater noster, cum esset naturaliter Deus. TITUS BOST. Our Lord had left His kinsfolk according to the flesh, and was occupied in His Father’s teaching. But when they began to feel His absence, they came to Him, as it is said, Then came to him his mother and his brethren. When you hear of our Lord’s brethren you must include also the notions of piety and grace. For no one in regard of His divine nature is the brother of the Savior, (for He is the Only-begotten,) but He has, by the grace of piety, made us partakers in His flesh and His blood, and He who is by nature God has become our brother. Beda: Fratres tamen domini secundum carnem dicuntur non filii beatae Mariae genitricis Dei, secundum Elvidium, nec filii Ioseph de alia uxore secundum quosdam putandi sunt; sed eorum potius intelligendi sunt esse cognati. BEDE; But those who are said to be our Lord’s brethren according to the flesh, you must not imagine to be the children of the blessed Mary, the mother of God, as Helvidius thinks, nor the children of Joseph by another wife, as some say, but rather believe to be their kinsfolk. Titus: Putabant autem fratres eius quod cum eorum audiret praesentiam, dimitteret populum, reveritus maternum nomen, et flexus amore materno; unde sequitur et nuntiatum est illi: mater tua et fratres tui foris stant, volentes te videre. TITUS BOST. His brethren thought that when He heard of their presence He would send away the people, from respect to His mother’s name, and from His affection towards her, as it follows, And it was told him, Your mother and your brethren stand without. Chrysostomus in Matthaeum: Considera quale erat, astante ei toto populo, et ab ore eius pendente, iam inchoata doctrina, eum foras extrahere. Ob hoc dominus quasi increpando respondit; sequitur enim qui respondens dixit ad eos: mater mea et fratres mei hi sunt qui verbum Dei audiunt et faciunt. CHRYS. Think what it was, when the whole people stood by, and were hanging upon His mouth, (for His teaching had already begun,) to withdraw Him away from them. Our Lord accordingly answers as it were rebuking them, as it follows, And he answered and said to them, My mother and my brethren are they which hear the word of God, and do it, &c. Ambrosius: Moralis magister, qui de se ceteris praebet exemplum, praescripturus ceteris quoniam qui non reliquerit patrem aut matrem suam, non est filio Dei dignus, sententiae huic ipse primus se subicit: non quod maternae refutet pietatis obsequia: ipsius enim praeceptum est: qui non honorificaverit patrem et matrem, morte moriatur; sed quia paternis se mysteriis amplius quam maternis affectibus debere cognoscit. Neque tamen iniuriose refutantur parentes; sed religiosiores copulae mentium docentur esse quam corporum. Ergo hic non, ut quidam haeretici tendiculas aucupantur, mater negatur, quae etiam de cruce agnoscitur; sed necessitudini corporali praescriptorum caelestium forma praefertur. AMBROSE; The moral teacher who gives himself an example to others, when about to enjoin upon others, that he who has not left father and mother, is not worthy of the Son of God, first submits Himself to this precept, not that He denies the claims of filial piety, (for it is His own sentence, He that knows not his father and mother shall die the death,) but because He knows that He is more bound to obey His Father’s mysteries than the feelings of His mother. Nor however are His parents harshly rejected, but the bonds of the mind are shown to be more sacred than those of the body. Therefore in this place He does not disown His mother, (as some heretics say, eagerly catching at His speech,) since she is also acknowledged from the cross; but the law of heavenly ordinances is preferred to earthly affection. Beda: Hi igitur qui verbum Dei audiunt et faciunt, mater domini vocantur, eo quod illum quotidie suo exemplo vel dicto quasi parturiunt in cordibus proximorum; fratres quoque sunt eius, cum et ipsi faciant voluntatem patris eius qui in caelis est. BEDE; They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they do the will of His Father, Who is in heaven. Chrysostomus in Matthaeum: Non autem hoc dixit increpando matrem, sed eam plurimum adiuvando. Nam si erga ceteros sollicitus erat, ut generaret eis de se debitam opinionem, multo magis erga matrem: non autem elevasset eam ad illa fastigia, si semper expectaret honorari ab eo tamquam a filio, non autem eum dominum reputaret. CHRYS. Now He does not say this by way of reproof to His mother, but to greatly assist her, for if He was anxious for others to beget in them a just opinion of Himself, much more was He for His mother. And He had not raised her to such a height if she were always to expect to be honored by Him as a son, and never to consider Him as her Lord. Theophylactus: Quidam vero hoc sic intelligunt, quod Christo docente quidam invidentes, subsannantes eum super doctrina eius, dixerunt mater tua, et fratres tui stant foris volentes te videre: tamquam propter hoc ignobilem eum demonstrarent: et ideo qui mentem eorum cognovit, sic eis respondit, quoniam non nocet vilis consanguinitas; sed si ignobilis quis existat, audiat autem verbum Dei, ipsum consanguineum reputat. Quia tamen audire solum neminem salvat, sed magis condemnat, subiungit et faciunt: decet enim audire, et facere. Verbum autem Dei dicit suam doctrinam: quaecumque enim ipse dicebat, patris erant. THEOPHYL. But some take this to mean that certain men, hating Christ’s teaching, and mocking at Him for His doctrine, said, Your mother and your brethren stand without wishing to see you; as if thereby to show His meanness of birth. And He therefore knowing their hearts gave them this answer, that meanness of birth harms not, but if a man, though of low birth, hear the word of God, He reckons him as His kinsman. Because however hearing only saves no one, but rather condemns, He adds, and does it; for it becomes us both to hear and to do. But by the word of God He means His own teaching. for all the words which He Himself spoke were from His Father. Ambrosius: Mystice autem non debuit foris stare qui Christum quaerebat; unde et ille ait: accedite ad eum, et illuminamini. Si enim foris stant, nec ipsi agnoscuntur parentes; et propter nostrum fortasse non agnoscuntur exemplum, quemadmodum nos non agnoscimur si foris stemus. Illud quoque intelligere non abhorret, quia per figuram parentum demonstrat Iudaeos, ex quibus est Christus secundum carnem, Ecclesiamque synagogae credidit praeferendam. AMBROSE; In a mystical sense he ought not to stand without who was seeking Christ. Hence also that saying, Come to him, and be enlightened. For if they stand without, not even parents themselves are acknowledged; and perhaps for our example they are not. How are we acknowledged by Him if we stand without? That meaning also is not unreasonable, because by the figure of parents He points to the Jews of whom Christ was born, and thought the Church to be preferred to the synagogue. Beda: Intus enim eo docente venientes intrare nequeunt, cuius spiritualiter intelligere dicta negligunt. Praeoccupans autem turba intravit in domum; quia differente Iudaea, gentilitas confluxit ad Christum. Foris autem stantes volunt Christum videre, qui spiritualem in lege sensum non quaerentes, sese ad custodiam litterae foris fixerunt; et quasi Christum potius ad docenda carnalia cogunt exire, quam se ad discenda spiritualia consentiunt intrare. BEDE; For they cannot enter within when He is teaching whose words they refuse to understand spiritually. But the multitude went before and entered into the house, because when the Jews rejected Christ the Gentiles flocked to Him. But those who stand without, wishing to see Christ, are they, who not seeking a spiritual sense in the law, have placed themselves without to guard the letter of it, and as it were rather compel Christ to go out, to teach them earthly things, than consent to enter in themselves to learn spiritual things.
Lectio 5
Cyrillus: Quia discipuli omnes beneficiatos a Christo videbant, decebat etiam ipsos sensim in beneficiis Christi delectari: non enim similiter quis considerat quae fiunt in alienis corporibus ut in suo: et ideo dominus discipulos et mari et ventis exposuit; unde dicitur factum est autem in una dierum, et ipse ascendit in unam naviculam, et discipuli eius; et ait ad illos: transfretemus trans stagnum. Et ascenderunt. CYRIL; When the disciples saw that all men received help from Christ, it seemed fitting that they themselves also should in turn rejoice in the benefits of Christ. For no one regards that which happens in the person of another equally with that to himself. The Lord therefore exposed the disciples to the sea and the winds, as it follows, Now it came to pass on a certain, day that he went into a ship with his disciples; and he said to them, Let us go over to the other side of the lake: and they launched forth. Chrysostomus in Matthaeum: Vitans quidem Lucas quaestionem quae sibi fieri posset de temporum ordine, dicit eum in una dierum intrasse naviculam. CHRYS. Luke indeed avoids the question which might be put to him with regard to the order of time, saying, that He went into a ship on a certain day. Cyrillus: Si autem vigilante domino accidisset tempestas, vel non timuissent discipuli, vel non exhorruissent, vel non credidissent eum posse tale aliquid facere. Quapropter dormit, praestans tempus timori; sequitur enim navigantibus autem illis, obdormivit, et descendit procella venti in stagnum. Now if the storm had arisen when our Lord was awake, the disciples either had not feared, or not believed that He could do such a thing. For this cause He sleeps, giving them an occasion for fear; for it follows, But as they sailed he fell asleep; and there came down a storm of wind on the lake. Ambrosius: Supra habes quia pernoctabat in oratione; quomodo hic in tempestate dormit? Sed exprimitur securitas potestatis; quomodo omnibus timentibus solus intrepidus quiescebat, sed quiescebat corporis somno cum intenderet divinitatis mysterio; nihil enim sine verbo fit. AMBROSE; We are told above, moreover, that He passed the night in prayer. How then does He here fall asleep in a storm? The security of power is expressed, that while all were afraid, He alone lay fearless; but He lay asleep in the body, while in the mind he was in the mystery of divinity. For nothing happens without the Word. Cyrillus: Cum magna autem dispensatione videtur esse peractum ne mox postquam tempestas invadere coepit naviculam, quaererent ab eo suffragium, sed postquam malum invaluit, ut manifestior fiat divinae maiestatis potestas; unde dicitur et compellebantur, et periclitabantur: quod quidem dominus permisit exercitationis gratia, ut cum confessi fuerint periculum, cognoscant miraculi magnitudinem. Unde postquam magnitudo periculi in intolerabilem metum eos urgebat, tamquam aliam spem non habentes salutis nisi solum ipsum dominum virtutum, eum excitaverunt. Sequitur accedentes autem suscitaverunt eum, dicentes: praeceptor, perimus. CYRIL; But it seems to have been especially and wonderfully ordained that they should not seek His assistance when first the storm began to affect the boat, but after the danger had increased, in order that the power of the Divine Majesty might be made more manifest. Hence it is said, And they were filled with water, and were in jeopardy. This indeed our Lord allowed for the sake of trial, that having confessed their danger they should acknowledge the greatness of the miracle. Hence when their great danger had driven them into intolerable fear, having no other hope of safety but the Lord of power Himself, they awoke Him. It follows, And they came to him, and awoke him, saying, Master, we perish. Augustinus de Cons. Evang: Matthaeus quidem dicit: domine, salva nos, perimus; Marcus autem: magister, non ad te attinet quia perimus? Eadem autem est sententia excitantium dominum, volentiumque salvari. Nec opus est quaerere quis horum potius Christo dictum sit: sive enim aliquid horum trium dixerint, sive alia verba quae nullus Evangelistarum commemoravit, tantumdem autem valentia, quid ad rem interest? Quamquam etiam hoc fieri potuerit ut, pluribus eum excitantibus, omnia haec, aliud autem ab alio diceretur. AUG. Matthew says, Master, save us, we perish. Mark, Master, care you not that we perish? There is the same expression in all of men awakening our Lord, and anxious for their safety. Nor is it worth while to inquire which of these was most likely to have been said to Christ. For whether they said one of these three, or some other words which no Evangelist has mentioned, but of the same import, what matter is it? Though at the same time this may have been the case, that by the many who awoke Him, all these things were said, one by one, and another by another. Cyrillus: Non autem erat possibile eos perire existente cum eis omnipotente: unde illico surgit Christus, qui habet omnium potestatem, et sedat confestim procellam et ventorum impetum. Et cessavit tempestas, et facta est tranquillitas: in quo ostendit se Deum esse, cui dicitur: tu dominaris potestati maris, motum autem fluctuum eius tu mitigas. CYRIL; But it could not be that they should perish while the Almighty was with them. Christ then arose, Who has power over all things, and immediately quells the storm and the violence of the wind, and the tempest ceased, and there was a calm. Herein He shows Himself to be God, to Whom it is said, You rule the raging of the sea: when the waves thereof arise, you still them. Beda: Sic igitur in hac navigatione dominus utramque unius eiusdemque personae naturam ostendit, dum is qui ut homo dormit in navi, furorem maris ut Deus verbo coercet. So then as He sailed, our Lord manifested both natures in one and the same person, seeing that He who as man slept in the ship, as God by His word stilled the raging of the sea. Cyrillus: Simul autem cum tempestate aquarum solvit tempestatem animarum; unde sequitur dixit autem illis: ubi est fides vestra? In quo verbo ostendit quod timorem non facit tentationum inductio, sed imbecillitas mentis. Sicut enim aurum probatur in igne, sic in tentationibus fides. CYRIL; But together with the raging of the waters, He quiets also the tumult of their souls, as it follows, And he said to them, Where is your faith? By which word He showed, that it is not so much the assault of temptation which causes fear, as faint-heartedness. For as gold is proved in the fire, so is faith in temptation. Augustinus de Cons. Evang: Hoc autem ab aliis Evangelistis aliis verbis dictum est. Matthaeus enim dicit eum dixisse: quid timidi estis modicae fidei? Marcus autem dicit: quid timidi estis? Necdum habetis fidem? Idest illam perfectam velut granum sinapis. Hoc ergo et ille ait: modicae fidei; Lucas autem: ubi est fides vestra? Et totum quidem dici potuit: quid timidi estis? Ubi est fides vestra? Modicae fidei? Unde aliud hic, aliud ille commemorat. AUG. Now this is related by the other Evangelists in different words. For Matthew says, that Jesus said, Why are you fearful, O you of little faith? but Mark as follows, Why are you so fearful? How is it that you have no faith i. e. that perfect faith like the grain of mustard seed. Mark then also says, O you of little faith; but Luke, Where is your faith? And indeed all these may have been said, Why are you fearful? Where is your faith? O you of little faith. Hence one Evangelist relates one, another another. Ambrosius: Pacata igitur tempestate ad imperium Christi, discipuli stupefacti miraculo, susurrabant ad invicem; unde sequitur qui timentes, mirati sunt, ad invicem dicentes: quis, putas, hic est, quia et ventis imperat et mari, et obediunt? Non autem discipuli, ut ignorantes eum, hoc dixerunt ad invicem; noverant enim eum Deum esse, et filium Dei Iesum: admirantur autem innatae potestatis abundantiam, et divinitatis gloriam; quamvis similis nobis esset et visibilis secundum carnem; unde dicunt quis est hic? Idest qualis et quantus, et in quanta virtute et maiestate? Imperiosum enim est opus, dominativum praeceptum, non servilis petitio. CYRIL; When the tempest was quelled at the command of Christ, the disciples in astonishment whispered one to the other, as it follows, And they being afraid wondered, &c. Now the disciples said not this as ignorant of Him, for they knew that He was God, and Jesus the Son of God. But they marvel at the exceeding vastness of His natural power, and the glory of His divinity, although He was like to us, and visible in the flesh. Hence they say, Who is this? that is, of what manner of man? how great, and with what great power and majesty? for it is a mighty work, a lordly command, no abject petition. Beda: Vel non discipuli, sed nautae et alii mirantur qui in navi erant. Allegorice autem mare vel stagnum tenebrosus est et amarus mundi aestus. Navicula arbor crucis, cuius beneficio fideles adiuti, emensis mundi fluctibus, obtinent littus patriae caelestis. BEDE; Or, it was not His disciples, but the sailors and others in the ship who ho wondered. But allegorically, the sea or lake is the dark and bitter tide of the world, the ship is the wood of the cross, by help of which the faithful, having passed the waves of this world, reach the shore of a heavenly country. Ambrosius: Itaque dominus, qui se intelligit propter divinum in terras mysterium venisse, relictis parentibus navem ascendit. AMBROSE; Our Lord therefore, who knew that He came upon earth for a divine mystery, having left His kinsfolk, went up into the ship. Beda: Ascendunt autem et discipuli admoniti cum eo; unde ipse ait: si quis vult post me venire, abneget semetipsum et tollat crucem suam et sequatur me. Discipulis navigantibus, idest fidelibus saeculum calcantibus, et futuri saeculi animo quietem meditantibus, et per sancti spiritus flatum, vel etiam proprii remigii conatum, infidos mundi fastus certatim post terga iactantibus, subito obdormivit dominus; idest, advenit tempus dominicae passionis; et descendit procella, quia domino somnum mortis in cruce subeunte, fluctus persecutionum daemoniacis flatibus exsurgunt. Fluctibus autem non domini patientia turbatur, sed discipulorum imbecillitas concutitur et trepidat: qui suscitarunt dominum ne eo dormiente pereant: quia cuius mortem viderant, resurrectionem optant: quae si differetur, ipsi in perpetuum perirent. Unde surgens increpat ventum: quia celeri resurrectione per mortem destruit superbiam Diaboli, qui habebat imperium mortis. Tempestatem autem aquae facit cessare, quia rabiem Iudaeorum morti eius insultantium resurgens labefacit. BEDE; His disciples also, when summoned, enter in with Him. Hence He says, If any one will come after me, let him deny himself, and take up his cross, and follow me. While His disciples are sailing, that is, the faithful passing through this world, and meditating in their minds the rest of the world to come, and by the breath of the Holy Spirit, or also their own exertions, eagerly leaving behind them the unbelieving pride of the world, suddenly our Lord fell asleep, that is, the time of our Lord’s passion was come, and the storm descended. For when our Lord entered the sleep of death upon the cross, the waves of persecution rose, stirred up by the breath of the devil, but while the patience of the Lord is not disturbed by the waves, the faint hearts of the disciples are shaken and tremble. They awoke our Lord lest they should perish while He slept, because having seen His death they wish for His resurrection, for if that were delayed they would perish for ever. He rises therefore and rebukes the wind, since by His sudden rising again He put down the pride of the devil who had the power of death. But He makes the tempest of nature to cease, since by His resurrection He baffled the rage of the Jews, who plotted His death. Ambrosius: Et advertas, sine tentatione neminem posse ex hoc vitae curriculo demigrare, quia exercitium fidei tentatio est. Subiecti igitur sumus nequitiae spiritualis procellis; sed quasi pervigiles nautae gubernatorem excitemus, qui non serviat, sed imperet ventis; qui etsi iam non dormiat sui corporis somno, caveamus tamen ne nostri corporis somno nobis dormiat, et quiescat. Bene autem arguuntur qui praesente Christo timebant, cum utique ibi aderat qui perire non posset. AMBROSE; You must remember that no one can pass from the course of this life without temptations, for temptation is the trial of faith. We are therefore subject to the storms of spiritual wickedness, but as watchful sailors we must awake the Pilot, who does not obey but commands the winds, who although He now no longer sleeps in the sleep of His own body, yet let us beware, lest through the sleep of our bodies He is to us asleep and at rest. But they are rightly reproved who feared, when Christ was present; since he surely who clings to Him can in no wise perish. Beda: Cui simile est quod post mortem discipulis apparens exprobravit incredulitatem eorum: et sic tumidis gurgitibus sedatis, patefecit cunctis potentiam suae divinitatis. BEDE; In like manner, when He appeared after His death to His disciples, He upbraided them with their unbelief, and thus having calmed the swelling waves, He made plain to all the power of His divinity.
Lectio 6
Chrysostomus: Salvator navigando una cum discipulis ad portum pervenit; unde dicitur et navigaverunt ad regionem Gerazenorum, quae est contra Galilaeam. CYRIL; The Savior, as He sailed with His disciples, came to a port, as it is said, And they arrived at the country of the Gadarenes, which is over against Galilee. Titus: Veraciora exemplaria nec Gerazenorum habent, nec Gadarorum, sed Gergezinorum; est enim Gadara civitas in Iudaea, stagnum autem vel mare nullatenus invenitur in ea; sed Geraza civitas Arabiae est, nec stagnum, nec mare iuxta habens. Est autem Gergeza, a qua Gergezaei, urbs antiqua iuxta Tiberiacum stagnum, circa quam est rupes stagno vicina, in quod ostenditur deiectos fuisse porcos a Daemonibus. Quia tamen Geraza et Gedara confinium habent cum terra Gergezinorum, verisimile est inde ad horum terram porcos fuisse adductos. TITUS BOST. Many accurate copies have neither “Gerazenes” nor “Gadarenes,” but “Gergezenes.” For Gadara is a city in Judea, but neither lake nor sea is found at it, and Geraza is a city of Arabia, having neither lake nor sea near. But Gergeza, from which the Gergezenes are called, is an ancient city near the lake of Tiberias, above which is a rock hanging over the lake, into which they say the swine were dashed down by the devils. But since Gadara and Geraza border upon the land of the Gergezenes, it is probable that the swine were led from thence to their parts. Beda: Geraza enim urbs est insignis Arabiae trans Iordanem iuncta monti Galaad, quam tenuit tribus Manasse, non longe a stagno Tiberiadis, in quo porci praecipitati sunt. BEDE; For Geraza is a famous city of Arabia, on the other side of the Jordan, close to the mountain of Galaad, which was possessed by the tribe of Manasseh, and not far from the lake of Tiberias, into which the swine were cast headlong. Chrysostomus in Matthaeum: Cum autem dominus descendisset a mari, occurrit ei aliud terribilius miraculum: nam daemoniacus, tamquam servus videns dominum, servitutem confitetur; unde sequitur et cum egressus esset ad terram, occurrit illi vir quidam qui Daemonium habebat iam temporibus multis. CHRYS. But as soon as our Lord had departed from the sea, He meets with another more awful wonder. For the demoniac, like an evil slave, when he sees Him confirms his bondage, as it follows, And when he went forth to land, there met him out of the city a certain man, &c. Augustinus de Cons. Evang: Quod Matthaeus duos dicit fuisse daemoniacos, Marcus autem et Lucas unum commemorant, intelligas unum eorum fuisse personae alicuius clarioris et famosioris, quem regio illa maxime dolebat, et pro cuius salute plurimum satagebat. Hoc volentes significare duo Evangelistae, solum commemorandum iudicaverunt de quo facti huius fama latius praeclariusque fragraverat. AUG. Whereas Matthew says, that there were two possessed, but Mark and Luke mention only one; you must understand one of them to be a more distinguished and famous person, for whom that neighborhood was chiefly distressed, and in whose restoration they were greatly interested. Wishing to signify this, the two Evangelists thought right to mention him alone, concerning whom the report of this miracle had been most extensively noised abroad. Chrysostomus in Matthaeum: Vel Lucas elegit ex illis duobus eum qui saevior erat: unde flebilius narrat eius infortunium, cum subdit et vestimentis non induebatur, neque in domo manebat, sed in monumentis. Visitant autem Daemones mortuorum sepulchra, volentes imbuere homines periculosa doctrina, quod scilicet mortuorum animae Daemones fiunt. CHRYS. Or, Luke selected from the two the one who was most savage. Hence he gives the most melancholy account of his calamity, adding, And he wore no clothes, neither abode in any house, but in the tombs. But the evil spirits visit the tombs of the dead, to instill into men that dangerous notion, that the souls of the dead become evil spirits. Cyrillus: Quod autem nudus petebat defunctorum sepulchra, daemoniacae ferocitatis erat indicium. Permittit autem quosdam dispensative Deus subesse Daemonibus, ut nos perpendamus per eos quales sunt Daemones erga nos, ut renuamus eis subici velle; et sic uno patiente aedificantur quamplures. CYRIL; Now his going naked among the tombs of the dead was a mark of demoniacal wildness. But God permits some in His providence to become subject to evil spirits, that we may ascertain through them of what hat kind the evil spirits are towards us, in order that we may refuse to be made subject to them, and so by the suffering of one many may be edified. Chrysostomus: Quia vero hominem eum populi fatebantur, accesserunt Daemones divinitatem praedicantes ipsius, quam etiam mare sua tranquillitate clamaverat; unde sequitur is ut vidit Iesum, procidit ante illum, et exclamavit voce magna, et dixit. CHRYS. But because the people acknowledged Him to be man, the devils came publishing His divinity, which even the sea had proclaimed by its calmness. Hence it follows, When he saw Jesus he fell down before him, and with a loud voice said, &c. Cyrillus: Attendas hic timorem annexum audaciae et desperationi multae; signum enim diabolicae desperationis est in audendo dicere quid mihi et tibi est, Iesu fili Dei altissimi? Timoris vero cum precatur obsecro te, ne me torqueas. Sed si nosti eum esse filium Dei altissimi, fateris eum Deum caeli et terrae, et eorum quae continentur in eis. Qualiter igitur non tua, immo sua usurpas, et dicis quid mihi et tibi? Quis autem principum terrenorum omnino sustinebit a barbaris lacessiri suo subiectos imperio? Unde sequitur praecipiebat enim spiritui immundo ut exiret ab homine; et necessitatem praecepti ostendit subdens multis enim temporibus arripiebat illum; et vinciebatur catenis et compedibus custoditus; et ruptis vinculis agebatur a Daemonio in deserta. CYRIL; Mark here the combination of fear with boldness and great desperation, for it is a sign of devilish despair to spear; out boldly, What have I to do with you, Jesus, you Son of God most high? but of fear when they pray, I beseech you not to cast me out. But if you know Him to be the Son of God most high, you confess Him to be the God of heaven and earth, and of all things that are contained in them. How then cost you make use not of your own but His words, saying, What have I to do with you? But what earthly prince will altogether endure to have his subjects tormented by barbarians? Hence it follows, For he had commanded the unclean spirit to come out of him. And He shows the necessity of the command, adding, For oftentimes it had caught him, &c. Chrysostomus: Unde, quia nemo audebat daemoniacum tenere, ipse Christus ad eum vadit, alloquens ipsum. Sequitur interrogavit autem illum Iesus, dicens: quod tibi nomen est? Non velut inscius nomen inquirit, sed ut confessa peste quam tolerabat, virtus curantis gratior emicaret. CHRYS. Therefore since no one could hold the possessed, Christ goes to him and addresses him. It follows, And Jesus asked him, saying, What is your name? Beda: Sed et nostri temporis sacerdotes qui per exorcismi gratiam Daemones eicere norunt, solent dicere, patientes non aliter valere curari, nisi omne quod ab immundis spiritibus vigilantes dormientesve pertulerint, confitendo patenter exponant; et maxime quando corporis humani concubitum petere se ac patrare confingunt; unde et hic confessio subditur: at ille dixit: legio; quia intraverant Daemonia multa in eum. BEDE; He inquires not his name as ignorant of it, but that when the demoniac had confessed the plague which he endured, the power of the Healer might shine forth more welcome to him. But the priests also of our time, who through the grace of exorcism are able to cast out devils, are wont to say that the sufferers can no otherwise be cured than by openly telling in confession every thing which either waking or sleeping they have endured from the unclean spirits, and above all when they imagine that the devils seek and obtain the possession of the human body. So also here the confession is added, And he said, Legion, because many devils were entered into him. Gregorius Nyssenus: Imitantes quidam Daemones supernas militias et legiones angelicas, dicunt se legionem, sicut et eorum princeps dicit se positurum thronum super astra, ut fiat altissimo similis. GREG NYSS. Certain evil spirits imitating the heavenly hosts and the legions of angels say that they are legions. As also their prince says that he will exalt his throne above the stars that he may be like to the Most High. Chrysostomus: Postquam autem dominus supervenerat Daemonibus creaturam Dei perturbantibus, putabant eum propter excessum eorum quae fiebant non expectare tempus supplicii: et quia culpam diffiteri non poterant, instant ne cito sustineant poenam; unde sequitur et rogaverunt illum ne imperaret illis ut in abyssum irent. CHRYS. But when the Lord had overcome the evil spirits which disturbed His creatures, they thought that because of the enormity of those things which had been done, He would not wait the time of their punishment, and therefore since they could not deny their guilt, they entreat that they may not quickly undergo the penalty. As it follows, And they besought him that he would not command them to go out into the deep. Theophylactus: Quod quidem postulant Daemones volentes adhuc cum hominibus conversari. THEOPHYL Which indeed the devils demand, wishing yet longer to mix with mankind. Cyrillus: Hic autem palam est quod aemulae catervae maiestatis divinae, ineffabili potentia salvatoris detrudebantur ad Inferna. CYRIL; And hence it is plain that the rebel hosts against the Divine Majesty were thrust down to hell by the unspeakable power of the Savior. Maximus: Statuit autem Deus unicuique peccatorum consonam poenam; Gehennam ignis propter carnis incendium, stridorem dentium propter risum lascivum, intolerabilem sitim propter voluptatem et crapulam, pervigilem vermem propter obliquum et malignum cor, caliginem perpetuam propter ignorantiam et fallaciam, Lymbum abyssi propter superbiam: unde Daemonibus tamquam superbis abyssus delegatur. Sequitur erat autem ibi grex multorum porcorum pascentium in monte. MAXIM. Now the Lord ordains for each class of sinners an appropriate punishment. The fire of Hell unquenchable for fleshly burnings, gnashing of teeth for wanton mirth, intolerable thirst for pleasure and revelry, the worm that dies not for a crooked and malignant heart, everlasting darkness for ignorance and deceit, the bottomless pit for pride. Hence the deep is assigned to the devils as to the proud, it follows, And there was there an herd of swine, &c. Augustinus de Cons. Evang: Quod Marcus dixit circa montem fuisse gregem porcorum, Lucas autem in monte, non repugnat: grex enim porcorum tam magnus fuit, ut aliquid eius esset in monte, aliquid circa montem: erant enim duo millia porcorum, sicut Marcus expressit. AUG. The words of Mark that there was a herd of swine nigh to the mountains, and of Luke, on the mountains, do not differ from one another. For the herd of swine was so large, that they might be part on the mountain, part near it. For there were two thousand swine, as Mark has stated. Ambrosius: Daemones autem caelestis luminis claritatem sustinere non poterant, ut qui oculos dolent, radios solis ferre non possunt. AMBROSE; But the devils could not endure the clearness of the light of heaven, as those who have weak eyes can not bear the sun’s rays. Cyrillus: Et ideo turba immundorum spirituum petit mitti in conformem sibi gregem immundorum porcorum. Sequitur et rogabant eum ut permitteret eis in illos ingredi. CYRIL; The multitude of unclean spirits seek therefore to be sent into the herd of unclean swine, like to themselves, for it follows, And they besought him that he would suffer them to enter into them. Athanasius in vita Antonii Quod si super porcos potestatem non habent, multo magis nullum habent dominium contra homines factos ad imaginem Dei. Oportet ergo Deum solum timere, contemnere autem illos. ATHAN. But if they have no power over swine, the evil spirits have much less against men who are made after the image of God. We ought then to fear God alone, but despise them. Cyrillus: Dominus autem concessit eis potestatem, ut hoc inter cetera fiat nobis causa salutis, et roboris spes. Sequitur et permisit illos. Considerare ergo oportet, quod Daemones pravi sunt, et hostiles his qui eis sunt subditi; ut potest patere ex eo quod praecipitaverunt et suffocaverunt porcos in aquis; unde sequitur exierunt ergo Daemonia ab homine, et intraverunt in porcos, et impetu abiit grex per praeceps in stagnum, et suffocatus est. Et ideo concessit eis Christus petentibus, ut ex eventu appareat quam sint crudeles. Erat etiam necessarium ostendere filium Dei providentiam rerum habere non minus quam pater, ut aequalitatis decor in utroque appareat. CYRIL; But the Lord granted them permission, that this might be among other things to us an occasion of benefit, and the confidence of our safety. It follows, And he suffered them. We must therefore consider that the evil spirits are hostile to those which are subject to them, and this will be evident from their sending down the swine violently into the waters and choking them; as it follows, Then went the devils out of the man and entered into the swine, and the herd ran violently down a steep place into the lake, and were choked. And this Christ permitted to them which sought it, that it might appear from the event how cruel they are. It was also necessary to show that the Son of God has no less power to foresee than the Father, that equal glory might be manifested in each. Titus: Fugam autem pastores arripiunt, ne cum porcis perirent; unde sequitur quod ut viderunt factum, qui pascebant fugerunt et nuntiaverunt in civitatem et in villas: et huiusmodi terrorem civibus intulerunt. Duxit autem eos ad salvatorem damni necessitas. Sequitur exierunt autem videre quod factum est, et venerunt ad Iesum. Ubi considera, quod dum Deus homines punit in rebus, confert beneficium animabus. Cum autem profecti essent, viderunt sanum eum qui iugiter vexabatur. Sequitur et invenerunt hominem sedentem, a quo Daemonia exierant, vestitum, qui antea continuo nudus erat, ac sana mente ad pedes eius: non enim discedit a pedibus, a quibus est nactus salutem: et sic agnoscentes signum, mirati sunt passionis remedium, et obstupuerunt in facto. Sequitur et timuerunt. Hoc autem factum partim visu comperiunt, partim verbis audiverant. Sequitur nuntiaverunt autem illis qui viderant quomodo sanus factus esset a legione. Oportebat autem eos supplicare domino ne inde recederet, sed custos esset regionis, ne Daemones haberent accessum ad eos; sed prae timore propriam salutem amiserunt, rogantes salvatorem recedere. Sequitur et rogaverunt illum omnis multitudo regionis Gerazenorum, ut discederet ab ipsis, quia timore magno tenebantur. TITUS BOST. But the shepherds take flight, lest they should perish with the swine. Hence it follows, When they that fed them saw what was done they fled, and went and told it in the city and in the country, and excited the like alarm among the citizens. But the severity of their loss led them to the Savior; for it follows, Then they went out to see what was done, and came to Jesus; and here remark, that while God punishes men in their substance, He confers a blessing upon their souls. But when they had set out, they see him in his right mind who had been long vexed. It follows, And they found the man out of whom the devils had departed sitting at the feet of Jesus clothed, (whereas before he was naked,) and in his right mind. For he departed not from those feet, where he obtained safety; and so acknowledging the miracle, they were astonished at the cure of the malady, and marveled at the event; for it follows, And they were afraid. But this thing they discover partly by sight, partly hearing it in words. It follows, They also which saw it told them by what means he that was possessed, of the devils was healed. But they ought to have besought the Lord not to depart from them, but to be the guardian of their country, that no evil spirits might come near them; but through fear they lost their own salvation, asking the Savior to depart. It follows, Then the whole multitude of the country of the Gadarenes rounds about besought him to depart from them, for they were taken with great fear. Theophylactus: Timebant enim ne iterum damnum aliquod paterentur, sicut passi fuerant in submersione porcorum. THEOPHYL. They feared lest they should again suffer some loss, as they had suffered in the drowning of the swine. Chrysostomus: Attendas autem Christi humilitatem: postquam enim collatis a se talibus beneficiis emittebant eum, non obstat, sed discedit, eos qui se ipsos indignos sua doctrina promulgaverant relinquens. Sequitur ipse autem, ascendens navim, reversus est. CHRYS. But observe the humility of Christ; for when after conferring so great benefits upon them they sent Him away, He offers no obstacle, but departs, leaving those who had proclaimed themselves unworthy of His teaching. It follows, And be went up into the ship, and returned back again, Titus: Sed eo discedente, ille qui passus fuerat, a salvatore non discedit. Sequitur et rogabat illum vir a quo Daemonia exierant, ut cum eo esset. TITUS BOST. But as He was departing, the man who had been afflicted will not part from his Savior, for it follows, Now the man out of whom the devils were departed besought him that he might be with him. Theophylactus: Nam, sicut expertus, timebat ne forte elongatus a Iesu, rursus Daemonibus esset paratus. Dominus autem ostendit ei quod quamvis non sit cum eo praesentialiter, tamen potest eum gratia sua protegere; sequitur enim dimisit autem eum Iesus, dicens: redi in domum tuam, et narra quanta tibi fecit Deus. Non autem dixit: quanta tibi feci ego; formam praebens humilitatis, ut rectitudines nostras referamus in Deum. THEOPHYL. For as one who had been tried by experience, he feared, lest perhaps when far from Jesus he should again become the prey of evil spirits. But the Lord shows him, that though He is not present with him, He can protect by His grace, for it follows, But Jesus sent him away, saying Return to your own house, and show how great things God has done for you. But he said not, “how great things I have done for you,” giving us an example of humility, that we should attribute all our righteousness to God. Titus: Nec tamen praevaricatur in lege veritatis; quidquid enim filius operatur, pater operatur. Cur autem qui ubique omnes liberatos monebat nulli dicere, huic liberato a legione dicit narra quanta tibi fecit Deus? Quia scilicet tota regio illa Deum ignorabat, irretita cultibus Daemonum. Vel verius, quandoquidem ad patrem retorquet miraculum, dicit narra; cum vero loquitur de seipso, monet nulli dicere. Ille autem qui liberatus est a Daemonibus, noverat Deum esse Iesum, et ideo praedicavit quanta fecit illi Iesus; sequitur enim et abiit per universam civitatem praedicans quanta illi fecit Iesus. TITUS BOST. He does not however turn aside from the law of truth, for whatever the Son does the Father does. But why does He, who every where charged those who were delivered to tell no one, say to this man who was delivered from the legion, Show how great things God has done for you? Because in truth that whole country knew not God, and was in bondage to the worship of devils. Or more truly, now that He refers the miracle to His Father, He says, Show how great, &c. but when He speaks of Himself He charges to tell no one. But he who was healed of the evil spirits knew Jesus to be God, and therefore published what great things God had done for him. For it follows, And he went through the whole city, &c. Chrysostomus: Et sic illos qui se indignos sua doctrina promulgaverant derelinquens, statuit eis eum in magistrum qui fuerat a Daemonibus liberatus. CHRYS. And so abandoning those who had proclaimed themselves unworthy of His teaching He appoints as their teacher the man who had been released from the evil spirits. Beda: Mystice autem Geraza significat nationem gentium, quas post passionem et resurrectionem suam dominus per praedicatores visitavit; unde Geraza vel Gergesi, ut quidam legunt, interpretatur colonum eiciens, idest Diabolum, a quo prius incolebatur; vel advena propinquans, qui prius longe erat. BEDE; Now mystically; Gerasa signifies the Gentile nations, whom after His passion and resurrection Christ visited in His preachers. Hence Gerasa or Gergesa, as some say, is by interpretation “casting out an inhabitant,” that is, the devil by whom it was before possessed, or, “a stranger approaching,” who before was afar off. Ambrosius: Licet autem discordet numerus curatorum a Christo secundum Lucam et Matthaeum, tamen concordat mysterium: ut enim iste qui habebat Daemonium, populi gentilis est figura, duo quoque illi similiter figuram populi gentilis accipiunt: quoniam cum tres filios Noe generavit, Sem, Cham et Iaphet, Sem tantummodo familia in possessionem ascita est Dei: ex duobus illis diversarum nationum populi pullularunt. Qui multis, inquit, temporibus habebat Daemonium, utpote qui a diluvio usque ad adventum domini vexabatur. Nudus autem erat, quia tegumentum naturae suae et virtutis amisit. AMBROSE; Now although the number of those healed by Christ is different in Luke and Matthew, yet the mystery is one and the same. For as he who had a devil is the figure of the Gentile people, the two also in like manner take the figure of the Gentiles. For whereas Noah begat three sons, Shem, Ham, and Japhet; the family of Shem only was called to the possession of God, and from the other two the people of different nations were ere descended. He (as Luke says) had devils long time, inasmuch as the Gentile people was vexed from the deluge down to our Lord’s coming. But he was naked, because the Gentiles lost the garment of their nature and virtue. Augustinus de quaest. Evang: In domo non habitabat; hoc est, in conscientia sua non requiescebat: in monumentis manebat; idest in mortuis operibus, hoc est peccatis, delectabatur. AUG. He abode in no house, that is, he had no rest in his conscience; he dwelt among the tombs, because he delighted in dead works in his sins. Ambrosius: Vel quid sunt corpora perfidorum nisi quaedam sepulchra in quibus Dei verba non habitant? AMBROSE; Or what hat are the bodies of the unbelieving but kinds of tombs in which the word of God abides not? Augustinus de quaest. Evang: Quod autem compedibus ferreis et catenis ligabatur, significat graves et duras leges gentium, quibus etiam in eorum republica peccata cohibentur: quod autem vinculis talibus diruptis agebatur a Daemonio in desertum, significat quod etiam ipsis transgressis legibus ad ea scelera cupiditate ducebatur quae iam vulgarem consuetudinem excederent, quod vero in eo legio Daemonum erat, significatae sunt gentes, quae multis Daemonibus serviebant; quod in porcos pascentes in montibus Daemonia ire concessa sunt, significat etiam immundos et superbos homines, quibus Daemonia dominantur propter idolorum cultus. AUG. Now that he was bound by brazen fetters and chains, signifies the harsh and severe laws of the Gentiles, by which also in their states offenses are restrained. But, that having burst these chains he was driven by the evil spirit into the wilderness, means that having broken through these laws, he was also led by lust to those crimes which exceeded the ordinary life of men. By the expression that there was in him a legion of devils, the nations are signified who served many devils. But the fact that the devils were permitted to go into the swine, which fed on the mountains, signifies also the unclean and proud men over whom the evil spirits have dominion, because of their worship of idols. Ambrosius: Porci enim hi sunt qui immundorum usu animalium, vocis et rationis expertes, lutulentis vitae suae actibus naturalium coinquinaverunt ornamenta virtutum. For the swine are they who, after the manner of unclean animals without speech and reason, have defiled the grace of their natural virtues by the filthy actions of their life. Augustinus: Quod autem in stagnum praecipitati sunt, significat quod iam clarificatur Ecclesia, et liberato populo gentium a dominatione Daemoniorum, in abditis agunt sacrilegos ritus suos qui Christo credere noluerunt, caeca et profunda curiositate submersi. AUG. But by their being sent down violently into the lake, it is meant that the Church has been purified, and now that the Gentiles are delivered from the dominion of evil spirits, those who refuse to believe in Christ, carry on their unholy rites in hidden places with dark and secret watchings. Ambrosius: Impetu autem feruntur in praeceps, quoniam nullius meriti contemplatione revocantur; sed tamquam de superioribus ad inferiora per improbitatis proclive detrusi, inter fluenta mundi huius intercluso pereunt spiritus commeatu. Neque enim in his qui fluido aestu voluptatis huc atque illuc feruntur, illius spiritus potest esse vitale commercium. Videmus igitur quia homo ipse suae est auctor aerumnae: nam nisi quis porci more vixisset, numquam accepisset in eum Diabolus potestatem; aut si accepisset, non ut perderet, sed ut probaret: et fortasse Diabolus, quia post domini adventum bonos iam depraedari non poterat, non omnium hominum, sed levium quaerit interitum; ut latro non armatis, sed insidiatur inermibus. Viderunt hoc magistri gregum, et fugerunt: neque enim vel philosophiae professores vel principes synagogae pereuntibus populis possunt ferre medicinam: solus est Christus qui aufert peccata populorum. AMBROSE; They are carried violently down, for they are reclaimed not by the contemplation of any good deed, but thrust as from a higher place to a lower, along the downward path of iniquity, they perish amidst tile waves of this world, shut out from the approach of air. For they who are carried to and fro by the rapid tide of pleasure cannot receive the communication of the Spirit; we see then that man himself is the author of his own misery. For unless a man lived like the swine, the devil would never have received power over him, or received it, not to destroy but to prove him. And perhaps the devil, who after the coming of our Lord can no longer steal away the good, seeks not the destruction of all men, but only the wanton, as the robber lies ill wait not for armed men, but the unarmed. When those who kept the herd saw this they fled. For neither the teachers of philosophy not the chief of the synagogue can bring a cure to perishing mankind. It is Christ alone who takes away the sins of the people. Augustinus: Vel quod porcorum pastores fugientes ista nuntiaverunt, significat quosdam primates impiorum, quamquam Christianam legem fugientes, potentiam tamen eius pergentes stupendo et mirando praedicare. Quod autem Gerazeni cognoscentes quod factum est, rogant Iesum ut ab eis discederet, magno timore perculsi, significat magnitudinem vetusta suavitate delectatam, honorare quidem, sed nolle pati Christianam legem, dum dicunt quod eam implere non possunt; admirantes tamen fidelem populum a pristina perdita conversatione sanatum. AUG. Or, by the herdsmen of the swine flying and telling these things, He represents certain rulers of the wicked, who though they evade the law of Christianity, yet proclaim it among the nations by their astonishment and wonder. But by the Gerasenes, when they knew what was done, asking Jesus to depart from them, for they were struck with great fear, he represents the multitude delighting in their old pleasures, honoring indeed, but unwilling to endure the Christian law, saying that they cannot fulfill it, while they still marvel at the faithful released from their former abandoned mode of life. Ambrosius: Vel in Gerazenorum civitate species synagogae videtur existere: qui rogabant ut discederet, quia timore magno tenebantur; infirma enim mens non capit Dei verbum, nec potest pondus sustinere sapientiae. Et ideo diutius molestus non fuit, sed ascendit ab inferioribus ad superiora, a synagoga scilicet ad Ecclesiam: et regressus est per stagnum: nemo enim de Ecclesia ad synagogam sine periculo transit salutis; sed ille qui de synagoga ad Ecclesiam transire desiderat, crucem suam tollat, ut discrimen evadat. AMBROSE; Or there seems to have been a kind of synagogue in the city of the Gerasenes who besought our Lord to depart, because they were seized with great fear. For the weak mind receives not the word of God, nor can it endure the burden of wisdom. And therefore He no longer troubled them, but ascends from the lower parts to the higher, from the Synagogue to the Church, and returned across the lake. For no one passes from the Church to the Synagogue without endangering his salvation. But whoever desires to pass from the Synagogue to the Church, let him take up his cross, that he may avoid the danger. Augustinus: Quod autem ille sanatus cupit iam esse cum Christo, et dicitur ei redi in domum tuam, et narra quanta tibi fecit Deus: sic intelligitur, ut sic quisquis intelligat post remissionem peccatorum redeundum sibi in conscientiam bonam sicut in domum, et serviendum Evangelio propter aliorum salutem, ut deinde cum Christo requiescat: ne cum praepropere vult esse cum Christo, negligat ministerium praedicationis fraternae redemptioni accommodatum. AUG. But that he, now that he is healed, desires to be with Christ, and it is said to him, Return to your house, and tell what great things God has done for you, implies that each should understand, that after the remission of his sins he should return to a good conscience as to his home, and obey the Gospel for the salvation of others, in order that there he may rest with Christ, lest by too. early wishing to he with Christ he neglect the ministry of preaching necessary for this redemption of his brethren.
Lectio 7
Augustinus de Cons. Evang: Post narratum apud Gerazenos miraculum, transit ad narrandum, de archisynagogi filia, dicens factum est autem cum rediisset Iesus, excepit illum turba: erant enim omnes expectantes eum. AUG. After relating the miracle of the Gadarenes, Luke goes on to relate that of the ruler of the synagogue’s daughter; saying, And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. Theophylactus: Simul quidem propter doctrinam, et propter miracula. THEOPHYL. At once both because of His teaching, and His miracles. Augustinus: Quod vero adiungit et ecce venit vir cui nomen Iairus, non continue factum accipiendum est, sed prius illud de convivio publicanorum, sicut narrat Matthaeus; cui rei sic coniungit hoc ut non possit aliud factum consequenter intelligi. AUG. But the event which He adds, And, behold, there came a man named Jairus, must not be supposed to have taken place immediately, but first that of the feast of the publicans which Matthew mentions, to which he so joins on this that it cannot consequently be understood to have happened otherwise. Titus: Est autem positum nomen, Iudaeorum causa, qui tunc noverunt quod accidit, ut nomen demonstratio miraculi fiat. Accessit autem non aliquis infirmorum, sed princeps synagogae, ut magis obturarentur Iudaeorum ora; unde sequitur et ipse princeps synagogae erat. Accessit autem ad Christum causa necessitatis: urget enim aliquando dolor ad agendum ea quae decent, secundum illud: in camo et freno maxillas eorum constringe qui non approximant ad te. TITUS BOST. The name is inserted for the sake of the Jews, who ho at that time well knew the event, that the name might be a demonstrative proof of the miracle. And there came not one of the lowest, but a ruler of the synagogue, that the mouths of the Jews might be the more closed. As it follows, And he was a ruler of the synagogue. Now he came to Christ because of his need; for grief sometimes urges us to do those things which are right, according to the Psalm, Hold their mouths with bit and bridle, who come not nigh to you. Theophylactus: Unde necessitate instante cecidit ad pedes eius; sequitur enim et cecidit ad pedes Iesu. Decebat autem ut absque necessitate cogente caderet ad pedes eius, et cognosceret ipsum Deum esse. THEOPHYL. Through urgent need then he fell at His feet, as it follows, And he fell at Jesus’ feet; but it were right for him without a pressing necessity to fall at Christ’s feet and acknowledge Him to be God. Chrysostomus: Sed considera eius inertiam: quaerit enim a Christo ut in domum veniat; sequitur enim rogans eum ut intraret in domum eius; ignorans scilicet quod absens poterat liberare: nam si scivisset, dixisset sicut centurio: dic verbo, et curabitur filia mea. CHRYS. But mark his dullness of heart, for it follows, and besought him that he would come into his house; being ignorant in truth that He was able to heal when absent. For if he had known, he would have said as the centurion did, Speak the word, and my daughter shall be healed. Graecus: Causa autem adventus eius ponitur, cum subditur quia unica filia erat illi, domus fundamentum, successio generis, fere annorum duodecim, in ipso scilicet flore aetatis; et haec moriebatur, pro thalamis efferenda ad tumulum. GREEK EX. But the cause of his coming is told by adding, For he had only one daughter, the prop of his house, the succession of his race, about twelve years old, in the very flower of her age; and she lay dying, about to be carried to the grave instead of her nuptial bed. Chrysostomus: Advenerat autem dominus, non ut iudicaret mundum, sed ut salvaret: quapropter non examinat dignitatem petentis, sed aequanimiter arripit opus, sciens quod maius erat futurum eo quod quaerebatur: vocabatur autem ad remedium aegrotantis; novit autem se suscitaturum iam mortuam, et inserturum terrenis firmam spem resurrectionis. CHRYS. But the Lord had come not to judge the world, but to save it. Whereupon He does not weigh the rank of the petitioner, but calmly undertakes the work, knowing that what was to happen would be greater than what was asked. For He was called to heal the sick, but He knew that He would raise up one that was by this time dead, and implant on the earth a firm hope of the resurrection. Ambrosius: Suscitaturus autem mortuam, ad faciendum fidem, haemorrhoissam ante curavit; sicut et resurrectio temporalis in passione domini celebratur, ut perpetua illa credatur. Et contigit dum iret, a turba comprimebatur. AMBROSE; But when about to raise the dead, in order to bring faith to the ruler of the synagogue, He first cured the issue of blood. So also a temporal resurrection is celebrated at the Passion of our Lord, that the other might be believed to be eternal. But as he went, the people thronged him. Cyrillus: Quod maximum erat indicium quod veram carnem induerat, et omnem conculcaret superbiam: neque enim a longe sequebantur, sed eum circumdabant. CYRIL; This was the greatest sign that He had really put on our flesh, and trampled under foot all pride. For they followed Him not afar off, but thronged Him. Graecus: Quaedam autem mulier gravi morbo detenta, ob cuius infirmitatis curam medici omnes divitias consumpserant, solam spem in tanta diffidentia reperit ut procideret domino; de qua sequitur et mulier quae erat in fluxu sanguinis ab annis duodecim, quae in medicos erogaverat omnem substantiam suam, nec ab ullo potuit curari, accessit retro. GREEK EX. Now a certain woman afflicted with a severe disease, whose infirmity had consumed her body, but physicians all her substance, finds her only hope in such great humbleness that she falls down before our Lord; of whom it follows, And a woman having an issue of blood twelve years, &c. Titus: Qualiter autem non est digna praeconio haec mulier, quae viribus extinctis corporeis ob continuum sanguinis fluxum, et tanto populo concurrente circa illum, affectu roborata et fide petierat populum, et retro latens tetigerat fimbriam vestimenti? Sequitur tetigit fimbriam vestimenti eius. TITUS BOST. Of how great praise then is this woman worthy, who with her bodily powers exhausted by the continual issue of blood, and with so great a crowd thronging around Him, in the strength of her affection and faith entered the crowd, and coming behind, secretly touched the hem of His garment. Cyrillus: Neque enim licebat immundis vel tangere quemquam sanctorum, vel appropinquare viro sancto. CYRIL; For it was not lawful for the unclean either to touch any of the holy saints, or come near a holy man. Chrysostomus in Matthaeum: Ritu autem legis huiusmodi passio reputabatur immunditia magna. Aliter etiam: nondum enim nec ipsa habebat dignam opinionem de eo; non enim putavisset latere; sed tamen confisa de sanitate accedit. CHRYS. For by the custom of the Law a malady of this kind was accounted a great uncleanness. Independently of this also, she had not yet a right estimation of Him, else she would not have thought to remain concealed, but nevertheless she came trusting to be healed. Theophylactus: Sicut autem cum aliquis oculum lucernae lucenti adhibet, aut igni spinas, statim operationem illorum experitur; sic quidem qui fidem affert potenti curare, statim curationem consequitur. Et confestim stetit fluxus sanguinis eius. THEOPHYL. But as when a man turns his eye to a shining light, or puts fuel to the fire, immediately they have their effects; so indeed he who brings faith to Him who is able to cure, immediately obtains his cure; as it is said, and immediately her issue of blood stanched. Chrysostomus: Non autem sola vestimenta ipsius mulierem salvarunt; nam et milites sortiti sunt ea inter se; sed fidei eius intentio. CHRYS. But not the garments alone saved her, (for the soldiers also allotted them among themselves,) but the earnestness of her faith. Theophylactus: Credidit enim, et salvata est; et, ut congruum fuit, primo tetigit Christum intellectualiter, deinde corporaliter. THEOPHYL. For she believed, and was saved, and as was fitting first touched Christ with her mind, then with her body. Graecus: Audivit autem dominus tacitas mulieris considerationes, et tacens liberavit tacentem, passus sua sponte sanitatis rapinam; sed postea miraculum publicat; unde sequitur et ait Iesus: quis est qui me tetigit? GREEK EX. But the Lord heard the woman’s silent thoughts, and silently released her silent, permitting willingly the seizing of her cure. But afterwards He makes known the miracle, as it follows: And Jesus said, Who touched me? Cyrillus: Non enim latuit dominum perpetratum miraculum; sed qui cuncta cognoscit, quasi nesciret interrogat. CYRIL; For the miracle which was performed escaped not the Lord, but He who knew all things asks as if He were ignorant. Graecus: Nescientibus autem discipulis quod quaerebatur, sed putantibus de simplici quodam tactu dicere, domini quaestioni respondent; sequitur enim negantibus autem omnibus, dixit Petrus, et qui cum illo erant: praeceptor, turbae te comprimunt et affligunt, et dicis: quis me tetigit? Et ideo dominus tactum sua responsione distinguit; sequitur enim et dixit illis Iesus: tetigit me aliquis; sicut etiam dicebat: qui habet aures audiendi, audiat; quamvis omnes habeant huiusmodi corporalem auditum, sed non est vere audire, si audiatur incaute, nec vere tangere, si infideliter tangatur. GREEK EX. Now His disciples who knew not what was asked, but supposed He spoke merely of one touching Him, answer our Lord’s question, as follows, When all denied, Peter and they that were with him said, Master, the multitude press you and throng you, and say you, Who touched me? Our Lord therefore distinguishes the touching by His answer, as it follows, And Jesus said, Somebody has touched me: as He said also, He that has ears to hear, let him hear, although all had bodily hearing of this kind; but it is not truly hearing if a man hear carelessly, nor truly touching if he touch unfaithfully. Cyrillus: Propalat autem consequenter quod factum est, cum subditur nam et ego novi virtutem de me exiisse. Materialius respondet secundum opinionem audientium; hic tamen nobis manifestatur quod ipse verus est Deus, et ex eo quod prodigialiter factum est, et etiam ex sermonibus: transcendit enim naturam nostram, et forsan angelicam, posse quemquam virtutem emittere quasi a propria natura; convenit autem hoc soli supremae naturae: nulla namque creaturarum aliquam gerit salvandi potestatem, vel etiam aliqua alia, scilicet miracula, faciendi, sed divinitus praestitam. Non autem ambitione gloriae non dimisit latere divinae virtutis ostensionem qui multoties praeceperat taceri sua miracula: sed quia spectabat ad utilitatem eorum qui vocabantur per fidem ad gratiam. He now therefore publishes what was done, as it is added, For I perceive that virtue is gone out of me. He answers rather materially, in consideration of the minds of His hearers. He is here, however, manifested to us to be the true God, both by His miraculous deed, and by His word. For it is beyond us, and perhaps beyond angels also, to be able to communicate virtue as from our own nature. This belongs to the Supreme Nature alone. For nothing created possesses the power of healing, or even of doing any other like miracles, except it be divinely given. But it was not from desire of glory that He suffered not to remain concealed the exhibition of His divine power, Who had so often charged silence about His miracles, but because He looked to their advantage who are called through faith to grace. Chrysostomus in Matthaeum: Primo enim solvit femineum metum, ne remorsum conscientiae pateretur quasi surripiens gratiam; secundo corrigit eam, quia latere putaverat; tertio fidem eius exprimit cunctis, ut et alii imitentur: proditque non minus miraculum retentione sanguinis, dum ostendit sibi cuncta patere. CHRYS. For first He removes the woman’s fear, lest she should suffer the pangs of conscience, for as it were stealing the grace. Next He reproves her for thinking to lie concealed. Thirdly, He makes known her faults publicly for the sake of others, and betrays no less a miracle than the stanching of blood, by showing that all things are open to His sight. Cyrillus: Insuper principem synagogae persuadebat indubitabiliter credere quod a laqueis mortis eripiet filiam eius. CYRIL; Moreover, He persuaded the ruler of the synagogue to believe undoubtingly that He would rescue his daughter from the hands of death. Chrysostomus: Ob hoc autem dominus non statim eam manifestaverat, ut ostenso quod omnia sibi liquent, faciat mulierem praedicare quod factum est, ut suspicione miraculum careat; unde sequitur videns autem mulier quia non latuit eum, tremens venit et procidit ante pedes eius, et ob quam causam tetigit eum, indicavit coram omni populo, et quemadmodum confestim sanata sit. CHRYS. Now our Lord did not immediately discover her, for this reason, that by showing that all things are known to Him, He might make the woman publish what was done, that the miracle might be free from all suspicion. Hence it follows, And when the woman saw that she was not hid, she came trembling. Origenes: Eamdem autem sanitatem quam nacta est mulier ex contactu, verbis confirmavit salvator; unde sequitur at ipse dixit illi: filia, fides tua te salvam fecit; vade in pace: idest esto sana a tuo flagello: et sanat quidem primo per fidem animam, deinde vero corpus. ORIGEN; But the same cure which the woman obtained by touching Him, our Savior confirmed by His word; as it follows, And he said to her, Your faith has made you whole; go in peace, that is, Be released from your scourge. And indeed He first heals her soul by faith, then truly her body. Titus: Vocat autem filiam iam fidei causa sanatam; fides enim gratiam adoptionis impendit. TITUS BOST. He calls her daughter, as already healed because of her faith, for faith claims the grace of adoption. Eusebius Eccl. Hist: Dicunt autem hanc mulierem in Paneade, quae est Caesarea Philippi, unde fuit oriunda, statuisse triumphos insignes collati sibi beneficii a salvatore: stabat namque super altam basim ad limina domus eius aeneum simulacrum mulieris flexis genibus manibusque iunctis, quasi precaretur; ex cuius opposito aliud erectum simulacrum ad instar viri, eiusdemque materiae, amictum diploide, et manum versus mulierem extendens; ante cuius pedes super ipsam basim aliena species plantae orta, quae usque ad aeneae diploidis oras pertingens, medicina omnium passionum esse ferebatur. Hanc autem statuam dicebant repraesentare Christum, quam maximus destruxit. EUSEBIUS. Now they say that the woman set up in Paneas (Caesarea Philippi, whence she came) a noble triumphal monument of the mercy vouchsafed to her by the Savior. For there stood upon a lofty pedestal near the entrance to her house a brazen statue of a woman on bended knees, and with her hands joined as if in prayer; opposite to which was erected another statue like to a man, made of the same material, clothed in a stole, and holding forth his hand to the woman. At his feet upon the base itself a strange kind of plant was growing, which reaching to the hem of the brazen stole, was said to be the cure of all diseases. And they said that this statue represents Christ. It was destroyed by Maximinus. Ambrosius: Mystice autem reliquerat in Gerazenis synagogam Christus, et quem sui non receperant, recipiunt alieni. AMBROSE; Now mystically Christ had left the synagogue in Gerasa, and Him whom His own received not we strangers receive. Beda: Vel in fine saeculi dominus est ad Iudaeos rediturus, atque ab eis per fidei confessionem libenter excipiendus. BEDE; Or at the end of the world the Lord is about to return to the Jews, and to be gladly received by them through confession of the faith. Ambrosius: Quem autem putamus synagogae principem esse nisi legem, cuius contemplatione dominus synagogam non penitus dereliquerit? AMBROSE; But whom do we suppose the chief of the synagogue to be, but the Law, from consideration of which our Lord had not entirely abandoned the synagogue. Beda: Vel princeps synagogae Moyses intelligitur: unde bene Iairus, idest illuminans vel illuminatus, vocatur: quia qui accipit verba vitae dare nobis, et per hoc ceteros illuminat, ipse a spiritu sancto illuminatur. Cecidit autem archisynagogus ad pedes Iesu, quia legislator cum tota patrum progenie Christum in carne apparentem longe sibi praeferendum esse cognovit. Si enim caput Christi Deus, convenienter pedes accipiendi sunt incarnatio, qua terram nostrae mortalitatis tetigit. Rogavit autem intrare in domum eius, quia eius videre desiderabat adventum. Filia autem unica eius est synagoga, quae sola legali est institutione composita; quae duodecimo aetatis anno, hoc est tempore pubertatis appropinquante, moriebatur; quia nobiliter a prophetis educata, postquam ad intelligibiles annos pervenerat, in quibus spirituales Deo fructus gignere debebat, subito errorum languore consternata, spiritualis vitae viam amisit: et si Christus non succurreret, corruisset in mortem. Ad puellam autem sanandam pergens dominus a turba comprimitur, quia genti Iudaeae salutaria monita praebens, carnalium populorum est consuetudine gravatus. BEDE; Or, by the ruler of the synagogue is understood Moses. Hence he is rightly called Jairus, that is, “enlightening” or “enlightened,” as he who receives the words of life to give to us, thereby both enlightens others, and is himself also enlightened by the Holy Spirit. But the ruler of the synagogue fell at the feet of Jesus, because the lawgiver with the whole race of the patriarchs knew that Christ, appearing in the flesh, would be far preferred to them. For if the head of Christ is God, His feet must agreeably to this be taken for the Incarnation, by which He touched the earth of our mortality. The ruler asked Him to enter into his house, because he was desirous to behold His coming. His only daughter is the Synagogue, which alone was framed with a legal institution; which at twelve years of age, that is, when the time of puberty was approaching, lay dying; for having been brought up nobly by the prophets, as soon as it came to years of discretion, when it ought to bring forth spiritual fruits to God, being suddenly subdued through its weakness and error, it forgot to enter the way of spiritual life, and unless Christ had come to its help, would have fallen away into destruction. But the Lord going to heal the girl is thronged by the crowd, because giving wholesome warnings to the Jewish nation, He was borne down by the customs of a carnal people. Ambrosius: Ad hanc autem principis filiam dum properat Dei verbum, ut salvos faceret filios Israel, sancta Ecclesia ex gentibus congregata, quae inferiorum lapsu criminum deperibat, paratam aliis fide praeripuit sanitatem. But while the Word of God hastens to this daughter of the ruler that He might save the children of Israel, the holy Church collected from among the Gentiles which was perishing by its falling away into gross crimes, seized first by faith the health prepared for others. Beda: Dupliciter autem sanguinis fluxus potest intelligi; hoc est, et super idolatriae prostitutione, et super his quae carnis et sanguinis oblectatione patrantur. BEDE; Now the issue of blood may be taken in two ways, that is, both for the prostitution of idolatry, and for those things which are done for the delights of the flesh and blood. Ambrosius: Quid autem sibi vult quod haec principis filia annorum duodecim moriebatur, et mulier ista fluxu sanguinis ab annis duodecim laboravit, nisi ut intelligatur quia quamdiu synagoga viguit, laboravit Ecclesia? AMBROSE; But what means it that this daughter of the ruler was dying at twelve years, and the woman was afflicted with the issue of blood for twelve years, but that it might be understood that as long as the Synagogue flourished the Church was weak. Beda: Una enim pene saeculi aetate synagoga in patriarchis nasci coepit, et gentilium nationem idololatria foedavit. For almost in the same age of the world, the Synagogue began to grow up among the patriarchs, and idolatry to pollute the Gentile nation. Ambrosius: Sicut autem illa in medicos erogaverat omnem substantiam suam, ita congregatio gentium amiserat omnia dona naturae. AMBROSE; But as she had spent all her substance upon physicians, so the Gentile nations had lost all the gifts of nature. Beda: Medicos autem intellige sive falsos theologos, sive philosophos, legumque doctores saecularium, qui multa de virtutibus vitiisque disserentes, utilia se vivendi instituta mortalibus dare promittebant; se ipsos immundos spiritus, qui velut hominibus consulendo, se pro Deo colendos ingerebant; quibus audiendis gentilitas quanto magis naturalis industriae vires expenderat, tanto minus potuit ab iniquitatis suae sorde curari. BEDE; Now by physicians understand either false doctors, or philosophers and teachers of secular laws, who disputing much concerning virtue and vice, promised that they would give to mortals useful instructions for life; or suppose that by the physicians are signified the unclean spirits themselves, who by giving as it were advice to men, procure themselves to be worshipped as God, on listening to whom the Gentiles the more they consumed the strength of their natural industry, so much the less were they able to be cured from the pollution of their iniquity. Ambrosius: Audiens autem aegrotare populum Iudaeorum, sperare coepit salutis suae remedium; tempus venisse cognovit quo medicus adesset de caelo: surrexit ut occurreret fide promptior, pudore contractior: hoc enim est pudoris et fidei, agnoscere infirmitatem, non desperare veniam. Verecunda ergo fimbriam tetigit, fidelis accessit, religiosa credidit, sapiens sanatam se esse cognovit: sic sancta plebs gentium, quae Deo credidit, peccatum erubuit ut desereret, fidem detulit ut crederet, devotionem exhibuit ut rogaret, sapientiam induit ut sanitatem suam ipsa sentiret, fiduciam sumpsit ut fateretur quod praeripuisset alienum. Retro autem tangitur Christus, quia scriptum est: post dominum Deum tuum ambulabis. AMBROSE; Now hearing that the people of the Jews were sick, she begins to hope for the remedy of their salvation; she knew that the time was arrived when a Physician should come from heaven, she rose to meet Him, more ready from faith, more backward from modesty. For this is the part of modesty and faith to acknowledge weakness, not to despair of pardon. From modesty then she touched the hem of His garment; in faith she came, in piety believed, in wisdom knew herself to be healed; so the holy people of the Gentiles which believed God, blushed at its sins so as to desert them, offered its faith in believing, showed its devotion in asking put on wisdom in itself feeling its own cure, assumed boldness to confess that it had forestalled what was not its own. Now Christ is touched behind, as it is written, You shall walk after the Lord your God. Beda: Et ipse ait: si quis mihi ministrat, me sequatur, sive quia praesentem in carne dominum non videns, vel quia peractis dispensationis sacramentis per fidem coepit vestigia eius subsequi. BEDE; And He Himself says, If any man serve me, let him follow me. Or, because not seeing Christ present in the flesh, now that the sacraments of the temporary dispensation were completed, the Church began to follow His footsteps through faith. Gregorius Moralium: Premente autem turba, una redemptorem nostrum mulier tetigit: quia carnales quique in Ecclesia eum comprimunt a quo longe sunt, et soli tangunt qui huic veraciter humiles adiunguntur. Turba igitur premit, et non tangit: quia et importuna est per praesentiam, et absens per vitam. GREG. But while the crowd thronged Him, one woman touched our Redeemer, because all carnal men in the Church oppress Him from whom they are afar off, and they alone touch Him who are joined to Him in humility. The crowd therefore press Him and touch Him not, because it is both importunate in presence, and absent in life. Beda: Vel una credula mulier dominum tangit: quia qui diversis haeresibus inordinate affligitur, solo Catholicae Ecclesiae corde fideliter quaeritur. BEDE; Or one believing woman touches the Lord, since Christ who is afflicted beyond measure by the diverse heresies multiplying around Him, is faithfully sought by the heart alone of the Catholic Church. Ambrosius: Non enim credunt qui comprimunt; credunt qui tangunt: fide tangitur Christus, fide videtur. Denique ut fidem credentis exprimeret, dicit ego cognovi virtutem de me exiisse: quod est evidentius indicium quia non intra possibilitatem conditionis humanae atque intra corporis claustrum divinitas coarctata est, sed ultra fines nostrae mediocritatis virtus exundat aeterna; non enim humana ope plebs gentium liberatur; sed Dei munus est congregatio nationum, quae etiam brevi fide misericordiam inclinat aeternam. Nam si consideremus quanta sit fides nostra, et intelligamus quantus sit Dei filius; videmus quia comparatione eius fimbriam tantummodo tangimus, superiora vero vestimenti eius nequimus attingere. Si igitur et nos curari volumus, fide tangamus fimbriam Christi. Non autem latet eum quicumque tetigerit. Beatus qui extremam partem verbi tetigerit; nam totum quis potest comprehendere? AMBROSE; For they believe not who throng Him; they believe who touch. By faith Christ is touched, by faith He is seen. Lastly, to express the faith of her who touched Him, He says, I know that virtue is gone out of me, which is a more palpable sign, that the Divine Nature is not confined within the possibility of man’s condition, and the compass of the human body, but eternal virtue overflows beyond the bounds of our mediocrity. For the Gentile people is not released by man’s aid, but the gathering of nations is the gift of God, which even by its little faith turns to itself the everlasting mercy. For if we think what our faith is, and understand how great the Son of God is, we see that in comparison of Him we touch only the hem, we cannot reach the upper parts of the garment. If then we also wish to be cured, let us touch by faith the hem of Christ. But he who has touched Him is not hidden. Happy the man who has touched the extreme part of the Word. For who can comprehend the whole?
Lectio 8
Chrysostomus in Matthaeum: Opportune dominus expectabat puellae mortem, ut propalaretur resurrectionis miraculum: propter quod et tardius incedit, et loquitur cum muliere diutius, ut archisynagogi filia expiraret, et huius eventus nuntii advenirent; unde dicitur adhuc illo loquente, venit quidam ad principem synagogae dicens ei: quia mortua est filia tua, noli vexare illum. CHRYS. Our Lord conveniently waited until the death of the girl, that the miracle of her resurrection might be made public. For which reason also He goes slower, and speaks longer with the woman, that the daughter of the ruler of the synagogue may expire, and messengers come to tell Him As it is said, While he yet spoke, there comes one from the ruler of the synagogue’s house, saying to him, Your daughter is dead. Augustinus de Cons. Evang: Sed cum Matthaeus archisynagogum non morituram filiam suam narret domino nuntiasse, sed omnino defunctam; Lucas autem et Marcus nondum mortuam, usque adeo ut dicant venisse postea qui mortuam nuntiarent; considerandum est ne repugnare videatur. Et intelligendum est, brevitatis hoc causa Matthaeum potius dicere voluisse, rogatum esse dominum ut faceret quod eum fecisse manifestum est, ut scilicet mortuam suscitaret. Attendit enim non verba patris de filia sua, sed, quod est potissimum, voluntatem. Sane si alii duo vel quisquam eorum patrem commemorasset dixisse quod venientes de domo dixerunt, ut iam non vexaretur Iesus, quia puella mortua fuisset; repugnarent eius cogitationi verba quae posuit Matthaeus: nunc vero illud nuntiantibus et prohibentibus ne magister veniret, non legitur quod ipse consenserit; unde dominus non diffidentem reprehendit, sed credentem robustius confirmavit; unde sequitur Iesus autem audito hoc verbo respondit patri puellae: noli timere, sed crede tantum, et salva erit. AUG. But since Matthew states the ruler of the synagogue to have told our Lord that his daughter was not on the point of death but quite dead, and Luke and Mark say, that she was not yet dead, nay, even go so far as to say that there came some afterwards, who told her death; we must examine, lest they should seem to be at variance. And we must understand that for the sake of brevity, Matthew chose rather to say, that our Lord was asked to do what it is obvious He did, namely, to raise the dead. For our Lord needs not the words of the father concerning his daughter, but what is more important, his wishes. Certainly, if the other two or any one of them had mentioned that the father had said what those who came from the house said, that Jesus need not be troubled because the maid was dead, His words which Matthew has related would seem to be at variance with his thoughts. But now to those who brought that message, and said that the Master need not come, it is not said that the father assented. The Lord therefore did not blame him as distrustful, but the more strongly confirms his belief. As it follows, But when Jesus heard it, he answered the father of the girl, Believe only, &c. Athanasius Fidem dominus exigit ab invocantibus eum, non quia indiget adminiculo aliorum: ipse namque et dominus, et largitor est fidei: sed ne videretur ex acceptione personarum sua dona conferre, ostendit quod credentibus favet, ne sine fide accipiant beneficia, et ea per infidelitatem aboleant: vult enim benefaciens durare gratiam, et sanans inconcussum permanere remedium. ATHAN. Our Lord requires faith from those who invoke Him, not because He needs the assistance of others, (for He is both the Lord and Giver of faith,) but not to seem to bestow His gifts according to His acceptance of persons, He shows that He favors those who believe, lest they should receive benefits without faith, and lose them by unbelief. For when He bestows a favor, He wishes it to last, and when He heals, the cure to remain undisturbed. Theophylactus: Mortuam autem suscitaturus eiecit omnes, quasi nos docens absque inani gloria esse, et nihil ad demonstrationem facere; et quod cum quis debet miracula perpetrare, non decet ipsum esse in medio plurimorum, sed solitarium, et ab aliis separatum; unde sequitur et cum pervenisset ad domum, non permisit intrare secum quemquam nisi Petrum et Ioannem et Iacobum et patrem et matrem puellae. Solos autem hos intromisit tamquam discipulorum vertices, et potentes miraculum occultare: non enim volebat ipsum ante tempus pluribus revelari, forte propter invidiam Iudaeorum. Sic et cum quis nobis invidet, non debemus iustitias nostras ei revelare, ne ei maioris invidiae occasio tribuatur. THEOPHYL. When He was about to raise the dead He put all out, as teaching us to be free from vain-glory, and to do nothing for show, for when any one ought to perform miracles, he must not be in the midst of a great many, but alone and apart from the other. As it follows, And when be came into the house, he suffered no man to go in, save Peter, and James, and John. Now these only He permitted to enter as the Heads of His disciples, and able to conceal the miracle. For He did not wish to be revealed to many before His time, perhaps on account of the envy of the Jews. So also when any one envies us, we ought not to make known to him our righteousness, lest we give him an occasion of greater envy. Chrysostomus: Ceteros autem discipulos non assumpsit, provocans eos ad appetitum maiorem, ob id quoque quod nondum erant plene dispositi, ut et alii istos imitentur. Assumpsit etiam parentes in testes, ne quis dicere posset fallax esse resurrectionis indicium. Ad hoc etiam illud nota, quod deflentes exclusit a domo, et indignos ostendit huius visione; sequitur enim flebant enim omnes, et plangebant illam. Quod si tunc exclusit, multo magis nunc; tunc enim nondum patuerat in somnum mortem fuisse conversam. Nullus ergo de cetero se contemnat, iniuriam inferens Christi victoriae, qui superavit mortem, et eam in somnum convertit; ad cuius ostensionem subditur at ille dixit: noli flere; non est enim mortua puella, sed dormit: ostendens singula sibi fore in promptu, et quod eam vivificaret, quasi suscitaret a somno. Nihilominus tamen deridebant eum; sequitur enim et deridebant eum scientes quia mortua esset. Quos non obiurgavit, nec derisionem repressit, ut etiam derisio fiat mortis indicium; nam, quia ut plurimum post acta miracula homines perseverant increduli, verbis propriis eos praevenit. Ut autem quasi per visum disponeret ad resurrectionis fidem, tenet manum puellae; unde sequitur ipse autem tenens manum eius, clamavit dicens: puella, surge. Cumque tenuisset, suscitat eam; unde sequitur et reversus est spiritus eius; et surrexit continuo: non enim infudit aliam animam, sed illam eamdem quae expiraverat restituit; nec solummodo suscitat, immo iubet etiam illam cibari; sequitur enim et iussit illi dare manducare: ne scilicet phantasticum esse videatur quod factum est: nec ipse propinat, sed aliis mandat; sicut et in Lazaro dixit: solvite eum, ac deinde participem mensae fecit. CHRYS. But He took not with Him His other disciples, so provoking them to a strange desire, because also they were not yet fully prepared, but He took Peter, and with him the sons of Zebedee, that the others also might imitate them. He took also the parents as witnesses, lest any should say the evidence of the resurrection was false. Luke adds to this also, that He shut out from the house those that were weeping, and showed that they were unworthy of a sight of this kind. For it follows, And they all wept, and bewailed her. But if He then shut them out, much more now. For then it had not yet been revealed that death was turned into sleep. Let no one then hereafter despise himself, bringing an insult to the victory of Christ, whereby He has overcome death, and turned it into sleep. In proof of which it is added, But he said, Weep not; she is not dead, but sleeps, &c. showing that all things were at His command, and that He would bring her to life as if He were awakening her from sleep. They yet nevertheless laughed Him to scorn. For it follows, And they laughed him to scorn. He did not reprove them nor put an end to their laughter, that laughter also might be a sign of death. For since generally, after a miracle has been performed men continue unfaithful, He takes them by their own words. But that He might by sight dispose to the belief of the resurrection, He takes the hand of the maid. As it follows, But he took her by the hand, and called, saying, Maid, arise. And when He had taken her by the hand, He awoke her. As it follows, And her spirit returned, and she arose straightway. For He poured not into her another soul, but restored the same which she had breathed forth. Nor does he only awake the maid, but orders her to take food. For it follows, And he commanded to give her meat. That it might not seem like a vision what was done. Nor did He Himself give to her, but He commanded others to do it. As also He said in the case of Lazarus, Loose him. And afterwards He made him partake of meat with Him. Graecus: Deinde stupefactos miraculo et pene clamantes parentes cohibet ne factum praedicent; sequitur enim et stupuerunt parentes eius; quibus praecepit ne alicui dicerent quod factum erat: ostendens quod largitor bonorum est, non autem cupidus gloriae, datque totum, nihil recipiens. Qui vero venatur operum gloriam, aliquid quidem exhibuit, aliquid vero recepit. GREEK EX. He next charges the parents, astonished at the miracle, and almost crying out, not to publish abroad what was done. As it follows, And her parents were astonished; but he charged them that they should tell no man what was done; showing that He is the Giver of good things, but not covetous of glory, and that He gives the whole, receiving nothing. But he who seeks after the glory of his works has indeed shown forth something, but receives something. Beda: Mystice autem salvata a fluxu sanguinis muliere, mox filia principis mortua nuntiatur: quia dum Ecclesia a vitiorum labe mundata est, continuo synagoga perfidia atque invidia soluta est: perfidia quidem, quia in Christum credere noluit; invidia vero, quia Ecclesiam credidisse doluit. BEDE; But mystically, when the woman was cured of the issue of blood, word is brought that the daughter of the ruler of the synagogue is dead; because while the Church was cleansed from the stain of its sins, the Synagogue was forthwith destroyed by unbelief and envy; by unbelief indeed, in that it refused to believe in Christ; by envy, in that it was grieved that the Church had Ambrosius: Adhuc autem et servuli principis increduli erant ad resurrectionem, quam Iesus in lege praedixit, in Evangelio complevit; unde dicunt noli vexare illum: quasi sit sibi impossibile suscitare mortuam. believed. AMBROSE; But still also were the servants of the ruler incredulous with regard to the resurrection, which Jesus had foretold in the Law, fulfilled in the Gospel; therefore say they, Do not trouble him; as if it were impossible for Him to raise the dead. Beda: Vel per eos significantur qui adeo destitutum synagogae statum vident, ut restaurari posse non credant; ideoque pro suscitatione illius supplicandum esse non aestiment. Sed quae impossibilia sunt apud homines, possibilia sunt apud Deum: unde dominus ei dixit noli timere, crede tantum, et salva erit. Pater puellae coetus doctorum legis accipitur: qui si credere voluerit, etiam subiecta ei synagoga salva erit. BEDE; Or this is even to this day said by those who see the state of the synagogue so destitute that they do not believe it can be restored, and therefore think nothing of praying for its resurrection. But those things which are impossible with men are possible with God. Therefore said the Lord to him, Fear not, only believe, and she shall be made whole The father of the girl is taken for the assembly of the doctors of the Law, which if it were willing to believe, the Synagogue also which is subject to it will be safe. Ambrosius: Itaque cum venisset in domum, paucos futurae resurrectionis arbitros ascivit: non enim a multis continuo est credita resurrectio. Quae tamen tantae diversitatis est causa? Supra publice filius viduae suscitatur, hic removentur plures arbitri. Sed puto quod pietas ibi domini declaratur, quia vidua mater unici filii non patiebatur moras. Est etiam forma sapientiae, in filio viduae cito Ecclesiam credituram: in archisynagogi filia credituros quidem Iudaeos, sed ex pluribus pauciores. Denique dicente domino non est mortua puella, sed dormit, deridebant eum: quicumque enim non credit, irridet. Fleant igitur mortuos suos, qui putant mortuos: ubi resurrectionis fides est, non mortis species, sed quietis est. AMBROSE; Therefore having entered into the house, He called a few to be judges of the coming resurrection: for the resurrection was not soon believed by the many. What then was as the cause of this great difference? In a former case the widow’s son is raised up before all, here a few only are set apart to judge. But I think that herein the mercy of the Lord is shown, since the widowed mother of an only son suffered no delay. There is also the token of wisdom, that in the widow’s son we should see the Church quick in believing; in the ruler of the synagogue’s daughter, the Jews about indeed to believe, but out of a great many only a few. Lastly, when our Lord says, She is not dead, but sleeps, they laughed Him to scorn. For whoever believes not, laughs. Let them therefore mourn their dead who think they are dead. Where there is a belief of the resurrection, the notion is not of death but of rest. Beda: Synagoga etiam, quia sponsi laetitiam, qua vivere possit, amisit, quasi inter plangentes mortua iacens, nec hoc ipsum quare plangatur intelligitur. BEDE; The Synagogue also, because it has lost the joy of the Bridegroom, whereby alone it can live, lying dead as it were among those that mourn, understands not even the reason why it weeps. Ambrosius: Tenens autem dominus manum puellae sanavit eam: beatus enim si cuius manus sapientia teneat, inducat in penetralia sua, iubeat manducare: panis enim caelestis est Dei verbum: inde et illa sapientia, quae Dei corporis et sanguinis altaria replevit alimentis. Venite, edite panes meos, et bibite vinum quod miscui vobis. AMBROSE; Now the Lord taking hold of the hand of the maid, cured her. Blessed is he whom wisdom takes by the hand, that she may bring him into her secret places, and command to be given him to eat. For the bread of heaven is the word of God. Hence comes also that wisdom which has filled its altars with the food of the body and blood of God. Come, she says, eat my bread, and drink the wine which I have mixed for you. Beda: Surrexit autem puella continuo, quia Christo manum confortante, homo a morte animae resipiscit. Sunt enim nonnulli qui latente tantum cogitatione peccati sibi mortem consciscunt; sed tales se vivificare significans dominus, suscitavit filiam archisynagogi. Alii vero ipsum malum quo delectantur agendo, mortuum suum quasi extra portas efferunt; et hos se suscitare demonstrans, suscitavit filium viduae extra portas civitatis. Quidam vero etiam peccati consuetudine se quasi sepeliendo corrumpunt; et ad hos etiam erigendos adest gratia salvatoris; ad quod intimandum resuscitavit Lazarum quatuor dies in monumento habentem. Quanto autem gravior est mors animae, tanto acrior poenitentis fervor insistat. Unde iacentem in conclavi mortuam levi voce resuscitat; delatum foras iuvenem pluribus dictis corroborat; ad quatriduanum vero suscitandum fremuit spiritu, lacrymas fudit, et voce magna clamavit. Sed et hic notandum, quod publica noxia publico egent remedio; levia peccata secreta queunt poenitentia deleri. Puella in domo iacens paucis arbitris resurgit; iuvenis extra domum turba multa comitante suscitatur; Lazarus de monumento vocatus multis populis innotuit. BEDE; Now the maid arose straightway, because when Christ strengthens the hand, man revives from the death of the soul. For there are some, who only by the secret thought of sin are conscious of bringing death to themselves. The Lord signifying that such He brings to life again, raised the daughter of the ruler of the synagogue. But others, by committing the very evil in which they delight, carry their dead as it were without the gates, and to show that He raises these, He raised the widow’s son without the gates. But some also, by habits of sin, bury themselves, as it were, and become corrupt; and to raise these also the grace of the Savior is not wanting; to intimate which He raised from the dead Lazarus, who had been four days in the grave. But the deeper the death of the soul, so much the more intense should be the fervor of penitence. Hence He raises with a gentle voice the maid who lay dead in the room, the youth who was carried out He strengthens with many words, but to raise him who had been dead four days, He groaned in His spirit, He poured forth tears, and cried with a loud voice. But here also we must observe, that a public calamity needs a public remedy. Slight offenses seek to be blotted out by secret penitence. The maid lying in the house rises again with few witnesses; the youth without the house is raised in the presence of a great crowd who accompanied him. Lazarus summoned from the tomb was known to many nations.
Caput 9 CHAPTER IX Lectio 1
Cyrillus: Decebat institutos ministros sacrarum doctrinarum posse mira peragere, et per ipsos effectus credi quod essent Dei ministri; unde dicitur convocatis autem Iesus duodecim apostolis, dedit illis virtutem et potestatem super omnia Daemonia: in quo elevatum supercilium Diaboli flectit, qui dicebat aliquando: non est qui contradicere valeat. CYRIL; It was fitting that those who were appointed the ministers of holy teaching should be able to work miracles, and by these very acts themselves be believed to be the ministers of God. Hence it is said, Then called he his twelve disciples together, and gave them power and authority over all devils. Herein He brings down the haughty pride of the devil, who once said, There is none who shall open his mouth against me. Eusebius: Et ut per eos venetur genus humanum, non solum dat eis ut pravos spiritus pellant, sed etiam quamlibet infirmitatem sanent ex eius imperio; unde sequitur et ut languores curarent. EUSEBIUS. And that through them the whole race of mankind may be sought out, He not only gives them power to drive away evil spirits, but to cure all kind of diseases at His command; as it follows, And to cure diseases. Cyrillus: Attendas hic divinam filii potestatem naturae corporali non convenientem; agere namque miracula aderat sanctis, non natura, sed participatione spiritus sancti. Super hoc autem aliis concedere potestatem prorsus alienum erat ab eorum virtute: qualiter enim posset natura creata super spiritus dona possidere dominium? At dominus noster Iesus Christus, tamquam naturaliter Deus existens, impertitur huiusmodi gratiam quibus vult, non invocans in eos alienam virtutem, sed infundens ex promptuariis propriis. CYRIL; Mark here the divine power of the Son, which belongs not to a fleshly nature. For it was in the power of the saints to perform miracles not by nature, but by participation of the Holy Spirit; but it was altogether out of their power to grant this authority to others. For how could created natures possess dominion over the gifts of the Spirit? But our Lord Jesus Christ, as by nature God, imparts graces of this kind to whomsoever He will, not invoking upon them a power which is not His own, but infusing it into them from Himself. Chrysostomus in Matthaeum: Postquam autem satis confortati fuerant ex eius comitiva, et competens nacti sunt argumentum virtutis eius, mittit eos; unde sequitur et misit illos praedicare regnum Dei, et sanare infirmos. Ubi considera, quod non committitur eis aliquod sensibile dicere, sicut Moyses et prophetae, qui terram et bona terrena promittebant; hi vero regnum caelorum, et quaecumque continentur in eo. CHRYS. But after that they had been sufficiently strengthened by His guidance, and had received competent proofs of His power, He sends them out, as it follows, And he sent them to teach the kingdom of God. And here we must remark, that they are not commissioned to speak of sensible things as Moses and the Prophets; for they promised a land and earthly goods, but these a kingdom, and whatsoever is contained in it. Gregorius Nazianzenus: Mittens autem discipulos ad praedicandum, dominus multa eis iniunxit, quorum summa est, sic eos virtuosos esse, sic constantes atque modestos, et, ut breviter loquar, caelestes, ut non minus propter eorum modum vivendi quam propter verbum evangelica doctrina propagaretur. Et ideo cum aeris et baculi carentia et amictus singularitate mittebantur; et ideo subdit et ait ad illos: nihil tuleritis in via: neque virgam neque peram, neque panem, neque pecuniam, neque duas tunicas habeatis. GREG NAZ. Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no less through their manner of living than their words, the teaching of the Gospel might be spread abroad. And therefore were they sent with lack of money, and staves, and a single garment; He accordingly adds, And he said to them, Take nothing in the way, neither staves. Chrysostomus in Matthaeum: Plurima quidem per hoc constituebat: primo quidem insuspectos reddens discipulos; secundo sequestrans eos a qualibet cura, ut totum studium adhiberent verbo; tertio docens eos propriam virtutem. Sed forsan dicet aliquis cetera quidem habere rationem; sed non habere peram in via, nec duas tunicas, nec baculum, cuius rei causa praecipit? Volens scilicet excitare eos in qualibet diligentia: et, ut ita loquar, ex hominibus Angelos faciebat eos, dirimens a qualibet cura vitae, ut una sola cura detineantur doctrinae. CHRYS. Many things indeed He ordained hereby; first indeed it rendered the disciples unsuspected; secondly, it held them aloof from all care, so that they might give their whole study to the word; thirdly, it taught them their own proper virtue. But perhaps some one will say that the other things indeed are reasonable, but for what reason did He command them to have no scrip on their way, nor two coats, nor staff? In truth, because He wished to rouse them to all diligence, taking them away from all the cares of this life, that they might be occupied by the one single care of teaching. Eusebius: Volens igitur eos carere cupidine rerum in sollicitudine vitae, protestatus est haec: sumebat enim experimentum fidei et animositatis eorum, qui habito in mandatis extremae vitam ducere paupertatis, non effugiunt quae iubentur; decebat enim eos quidem commercium facere, et recipientes salubres virtutes recompensare obedientia mandatorum: et cum milites eos faceret regni Dei, accingit eos ad pugnam in hostes, monens colere paupertatem; nullus enim militans Deo implicat se vitae saecularis negotiis. Qualis ergo esse debeat qui evangelizat regnum Dei, praeceptis evangelicis designatur; hoc est, ut subsidii saecularis adminicula non requirat, fideique totus inhaerens, putet, quo minus requirat, magis posse suppetere.
EUSEBIUS. Wishing then that they should be free from the desire of wealth and the anxieties of life, He gave this injunction. He took it as a proof of their faith and courage, that when it was commanded them to lead a life of extreme poverty, they would not escape from what was ordered. For it was fitting that they should make a kind of bargain, receiving these saving virtues to recompense them for obedience to commands. And when He was making them soldiers of God, He girds them for battle against their enemies, by telling them to embrace poverty. For no soldier of God entangles himself in the affairs of a secular life. AMBROSE; Of what kind then he ought to be who preaches the Gospel of the kingdom of God is marked out by these Gospel precepts; that is, he must not require the supports of secular aid; and clinging wholly to faith, he must believe that the less he requires those things, the more they will be supplied to him.
Theophylactus: Sic enim ipsos mendicos mittit, quod neque panes ipsos portare vult, nec aliquid aliud, quibus indigent multi. THEOPHYL. For He sends them out as very beggars, so that He would have them neither carry bread, nor any thing else of which men are generally in want. Augustinus de Cons. Evang: Vel dominus haec possidere discipulos ac ferre noluit, non quod necessaria non sint sustentationi huius vitae; sed quia sic eos mittebat ut eis haec deberi monstraret ab illis quibus Evangelium credentibus annuntiarent; ut sic securi non possiderent, neque portarent huic vitae necessaria, nec magna, nec minima. Ideo posuit secundum Marcum: nisi virgam, ostendens a fidelibus suis omnia deberi ministris suis nulla superflua requirentibus. Hanc autem potestatem virgae nomine significavit, cum diceret ne quid tollerent in via nisi virgam tantum. AUG. Or, the Lord did not wish the disciples to possess and carry with them these things, not that they were not necessary to the support of this life, but because He sent them thus to show that these things were due to them from those believers to whom they announced the Gospel, that so they might neither possess security, nor carry about with them the necessaries of this life, either great or little. He has therefore, according to Mark, excluded all except a staff, showing that the faithful owe every thing to their ministers who require no superfluities. But this permission of the staff He has mentioned by name, when He says, They should take nothing in the way, but a staff only. Ambrosius: Possunt etiam qui volunt, hoc ad eum deducere tractatum, ut spiritualem tantummodo locus iste formare videatur affectum, qui velut indumentum quoddam videatur corporis exuisse, non solum potestate reiecta contemptisque divitiis, sed etiam carnis ipsius illecebris abdicatis. AMBROSE; To those also who wish it, this place admits of being explained, so as to seem only to represent a spiritual temper of mind, which appears to have castoff as it were a certain covering of the body; not only rejecting power and despising wealth, but renouncing also the delights of the flesh itself. Theophylactus: Quidam etiam apostolos non portare peram, neque baculum aut duas tunicas sic intelligunt, quod non thesaurizent: hoc enim pera innuit congregans multa: neque sint iracundi et tribulati spiritus, quod significat baculus; neque sint ficti et duplici corde, quod significat tunica duplex. THEOPHYL. Some also understand by the Apostles not carrying scrip, nor staff, nor two coats, that they must not lay up treasures, (which a scrip implies, collecting many things,) nor be angry and of a quarrelsome spirit, (which the staff signifies,) nor be false and of a double heart, (which is meant by the two coats.) Cyrillus: Sed diceret aliquis: unde eis necessaria erunt? Et ideo subdit et in quamcumque domum intraveritis, ibi manete, et inde ne exeatis; quasi dicat: sufficiat vobis discipulorum fructus, qui recipientes a vobis spiritualia, vos procurabunt. Iussit autem eos in una domo manere, ut nec hospitem gravent, eum scilicet dimittendo, nec ipsi gulositatis et levitatis suspicionem incurrant. CYRIL; But it may be said, How then shall necessary things be prepared for them. He therefore adds, And into whatsoever house you enter, there abide, and thence depart. As if He said, Let the food of disciples suffice you, who receiving from you spiritual things, will minister to you temporal. But He ordered them to abide in one house, so as neither to incommode the host, (that is, so as to send him away,) nor themselves to incur the suspicion of gluttony and wantonness. Ambrosius: Alienum namque a praedicatore regni caelestis asserit cursitare per domos, et inviolabilis hospitii iura mutare. Sed ut hospitii gratia deferenda censetur, ita etiam si non recipiantur, excutiendum pulverem, egrediendumque de civitate mandatur, cum sequitur et quicumque non receperint vos, exeuntes de civitate illa, etiam pulverem pedum vestrorum excutite in testimonium super illos. AMBROSE; He pronounces it to be foreign to the character of a preacher of the heavenly kingdom to run from house to house and change the rights of inviolable hospitality; but as the grace of hospitality is supposed to be offered, so also if they are not received the dust must be shaken oil; and they are commanded to depart from the city; as it follows, And whosoever will not receive you when you go out of that city, shake off the very dust from your feet for a testimony, &c. Beda: Pulvis excutitur de pedibus apostolorum in testimonium laboris sui, qui ingressi sint in civitatem, et praedicatio apostolica ad illos pervenerit; sive excutitur pulvis cum nihil ab eis accipiant, nec ad victum quidem necessarium, qui Evangelium spreverunt. BEDE; The dust is shaken off from the Apostles’ feet as a testimony of their labors, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel. Cyrillus: Nam improbabile valde est contemnentes sermonem et patremfamilias, se famulis benignos ostendere, vel benedictiones eorum exigere. CYRIL; For it is very improbable that those who despise the saving Word, and the Master of the household, will show themselves kind to His servants, and seek further blessings. Ambrosius: Vel non mediocris etiam boni remuneratio docetur hospitii, ut non solum pacem tribuamus hospitibus, verum etiam si qua eos terrenae obumbrant delicta levitatis, receptis apostolicae praedicationis vestigiis auferantur. AMBROSE; Or it is a great return of hospitality which is here taught, i.e. that we should not only wish peace to our hosts, but also if any faults of earthly infirmity obscure them, they should be removed by receiving the footsteps of apostolical preaching. Beda: Qui vero perfida negligentia, vel etiam studio verbum Dei contemnunt, horum vitanda communio est, excutiendus pulvis pedum, ne gestis inanibus pulveri comparandis mentis castae vestigium polluatur. BEDE; But if any by treacherous negligence, or even from zeal, despise the word of God, their communion must be shunned, the dust of the feet must be shaken off, lest by their vain deeds which are to be compared to the dust, the footstep of a chaste mind be defiled. Eusebius: Cum autem praecinxisset dominus discipulos suos tamquam milites Dei divinis virtutibus et sapientiae monitis, mittens eos Iudaeis ut doctores et medicos, ipsi secundum hoc procedebant; unde sequitur egressi autem circuibant per castella, evangelizantes et curantes ubique: quasi doctores quidem evangelizantes; sed quasi medici praestantes remedia, et verba miraculis comprobantes. EUSEBIUS. But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.
Lectio 2
Chrysostomus in Matthaeum: Multo transacto tempore, non a principio, percepit Herodes facta Iesu, ut pateat tibi tyranni superbia; unde dicitur audivit autem Herodes tetrarcha omnia quae fiebant ab eo. CHRYS. It was not till a long time had passed that Herod took notice of the things that were done by Jesus, (to show Ho you the pride of a tyrant,) for he did not acknowledge them at first, as it is said, Now Herod heard, &c. Theophylactus: Iste Herodes erat filius magni Herodis, qui pueros interemit; sed ille quidam rex erat, iste autem tetrarcha. Inquirebat autem de Christo quis esset; unde sequitur et haesitabat. THEOPHYL. Herod was the son of Herod the Great who slew the children, who was king, but this Herod was tetrarch. He inquired about Christ, who He was. Hence it follows, And he was perplexed. Chrysostomus: Peccatores enim scientes et nescientes quemque strepitum pertimescunt: peccatum enim nemine arguente hominem prodit, nemine accusante condemnat, et timidum et pigrum reddit delinquentem. Causa autem timoris ponitur consequenter cum dicit eo quod diceretur a quibusdam quia Ioannes surrexit a mortuis, a quibusdam vero quia Elias apparuit, ab aliis autem quia propheta unus de antiquis surrexit. CHRYS. For sinners fear both when they know, and when they are ignorant; they are afraid of shadows, are suspicious about every thing, and are alarmed at the slightest noise. Such in truth is sin; when no one blames or finds fault, it betrays a man, when no one accuses it condemns, and makes the offender timid and backward. But the cause of fear is stated afterwards, in the words, Because that it was said of some. Theophylactus: Iudaei enim resurrectionem mortuorum expectabant in vita carnali, et in comessationibus et potationibus. Sed resurgentes non erunt in carnalibus actibus. THEOPHYL. For the Jews expected a resurrection of the dead to a fleshly life, eating and drinking, but those that rise again will not be concerned with the deeds of the flesh. Chrysostomus: Cum ergo audisset Herodes quibus Iesus uteretur miraculis, ait: Ioannem ego decollavi; quod non erat ostentationis verbum, sed consolantis suum timorem, et persuadentis animae perturbatae recolere quod ipse eum occidit. Et quia Ioannem decollaverat, subdit quis autem est iste, de quo audio talia? CHRYS. When Herod then heard of the miracles which Jesus was performing, he says, John have I beheaded, which was not an expression of boasting, but by way of allaying his fears, and bringing his distracted soul to recollect that he had killed. And because he had beheaded John, he adds, but who is this. Theophylactus: Quasi dicat: si Ioannes est, et a mortuis resurrexit, videns eum cognoscam; unde sequitur et quaerebat videre eum. THEOPHYL. If John is alive and has risen from the dead, I shall know him when I see him; as it follows, And he sought to see him. Augustinus de Cons. Evang: Lucas autem hunc eumdem narrandi ordinem quem Marcus tenens, non cogit credi rerum gestarum eumdem ordinem fuisse. In his etiam verbis Marco attestatur, ad hoc dumtaxat quod alii dixerint, non Herodes, Ioannem a mortuis surrexisse. Sed quia haesitantem commemoravit Herodem, intelligendum est: aut post istam haesitationem confirmasse in animo suo quod ab aliis dicebatur, cum ait pueris suis, sicut Matthaeus narrat: hic est Ioannes Baptista, ipse surrexit a mortuis; aut ita pronuntianda sunt haec verba Matthaei ut haesitantem adhuc indicent. AUG. Now Luke, though he keeps the same order in his narrative with Mark, does not oblige us to believe that the course of events was the same. In these words too, Mark testifies only to the fact that others (not Herod) said that John had risen from the dead, but since Luke has mentioned Herod’s perplexity, we must suppose either that after that perplexity, he confirmed in his own mind what was said by others, since he says to his servants, (as Matthew relates,) This is John the Baptist, he is risen from the dead, or these words of Matthew must have been altered so as to signify that he was still doubting.
Lectio 3
Augustinus de Cons. Evang: Matthaeus et Marcus ex praecedentium occasione narrant quemadmodum sit Ioannes ab Herode occisus; Lucas autem qui iam longe supra de passione Ioannis narraverat, postquam commemoravit illam Herodis haesitationem de domino quisnam esset, continuo subiungit et reversi apostoli narraverunt illi quae fecerunt. AUG. Matthew and Mark, taking occasion from what had occurred above, relate here how John was slain by Herod. But Luke, who had long before given an account of John’s sufferings, after mentioning that perplexity of Herod’s, as to who our Lord was, immediately adds, And the apostles when they were returned told him all that they had done. Beda: Non solum autem narrant quae ipsi fecerunt, et docuerunt; sed etiam quae Ioannes eis in docendo occupatis sit passus, vel sui, vel eiusdem Ioannis ei discipuli renuntiant, sicut Matthaeus insinuat. BEDE; But they not only tell Him what they had done and taught, but also, as Matthew implies, the things which John suffered while they were occupied in teaching, are now repeated to Him either by His own, or, according to Matthew, by John’s disciples. Isidorus: Quia vero dominus viros sanguinum abominatur, et commorantes cum eis, si a propriis criminibus non discedant, post occisionem Baptistae deserens occisores, discessit; unde sequitur et assumptis illis, secessit seorsum in locum desertum, qui est Bethsaidae. ISIDORE PELEUS; Our Lord because He hates the men of blood, and those that dwell with them, as long as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. Beda: Est autem Bethsaida in Galilaea civitas Andreae, et Petri, et Philippi apostolorum, prope stagnum Genezareth. Non autem timore mortis hoc egit, ut quidam arbitrantur, sed parcens inimicis suis, ne homicidio homicidium iungerent; simul et opportunum suae passionis tempus expectans. BEDE; Now Bethsaida is in Galilee, the city of the Apostles Andrew, Peter, and Philip, near the lake of Gennesaret. Our Lord did not this from fear of death, (as some think,) but to spare His enemies, lest they should commit two murders, waiting also for the proper time for His own sufferings. Chrysostomus in Matthaeum: Non autem prius, sed relato sibi quod acciderat, discessit, manifestans per singula carnis veritatem. CHRYS. Now He did not depart before, but after it was told Him what had happened, manifesting in each particular the reality of His incarnation. Theophylactus: In desertum autem locum abiit dominus, quia operaturus erat miraculum panum: ne quis diceret: de civitate prope existente oblati sunt panes. THEOPHYL. But our Lord went into a desert place because He was about to perform the miracle of the loaves of bread, that no one should say that the bread was brought from the neighboring cities. Chrysostomus: Vel vadit in desertum locum, ut nemo sequeretur. Sed nec sic plebs discessit, sed comitatur ipsum; unde sequitur quod cum cognovissent turbae, secutae sunt illum. CHRYS. Or He went into a desert place that no one might follow Him. But the people did not retire, but accompanied Him, as it follows, And the people when they knew it, followed him. Cyrillus: Hi quidem postulantes a Daemonibus liberari, hi vero languorum remotionem; necnon quos eius oblectabat doctrina, illum attentissime visitabant. CYRIL; Some indeed asking to be delivered from evil spirits, but others desiring of Him the removal of their diseases; those also who were delighted with His teaching attended Him diligently. Beda: Ipse autem ut potens piusque salvator, excipiendo fatigatos, docendo inscios, sanando aegrotos, reficiendo ieiunos, quantum devotione credentium delectetur, insinuat; unde sequitur et excepit illos, et loquebatur illis de regno Dei, et eos qui cura indigebant sanabat. BEDE; But He as the powerful and merciful Savior by receiving the weary, by teaching the ignorant, curing the sick, filling the hungry, implies how He was pleased with their devotion; as it follows, And he received them, and spoke to them of the kingdom of God, &c. Theophylactus: Ut addiscas, quod quae secundum nos est sapientia, dividitur verbo et opere; et quod decet dicere operata, et operari dicta. Reclinante autem die, discipuli iam incipientes aliorum curam habere, turbae miserentur, unde sequitur dies autem coeperat declinare, et accedentes duodecim dixerunt illi: dimitte turbas, ut euntes in castella villasque quae circa sunt, divertant et inveniant escas: quia hic in loco deserto sumus. THEOPHYL. That you may learn that the wisdom which is in us is distributed into word and work, and that it becomes us to speak of what has been done, and to do what we speak of. But when the day was wearing away, the disciples now beginning to have a care of others take compassion on the multitude. Cyrillus: Sicut enim dictum est, diversarum passionum postulabant remedia: et quia videbant discipuli solo nutu posse perfici quod infirmi petebant, dicunt: dimitte eos, ne amplius anxientur. Aspice autem exuberantem mansuetudinem eius qui rogatur: non enim illa tantum largitur quae postulant discipuli, sed sequentibus ipsum adjicit bona munificae dexterae, mandans eis escas exhiberi; unde sequitur ait autem ad illos: vos date illis manducare. CYRIL; For, as has been said, they sought to be healed of different diseases, and because the disciples saw that what they sought might be accomplished by His simple assent, they say, Send them away, that they be no more distressed. But mark the overflowing kindness of Him who is asked. He not only grants those things which the disciples seek, but to those who follow Him, He supplies the bounty of a munificent hand, commanding food to be set before them; as it follows, But he said to them, Give you them to eat. Theophylactus: Non autem hoc dicit eorum responsionem ignorans, sed volens ipsos inducere ut dicerent quot panes haberent; et sic magnum ostenderetur ex eorum confessione miraculum, panum quantitate audita. THEOPHYL. Now He said not this as ignorant of their answer, but wishing to induce them to tell Him how much bread they had, that so a great miracle might be manifested through their confession, when the quantity of bread was made known. Cyrillus: Sed quod mandabatur, intolerabile discipulis erat, quod non habebant penes se nisi quinque panes et duos pisces; unde sequitur at illi dixerunt: non sunt nobis plusquam quinque panes et duo pisces, nisi forte nos emamus in omnem hanc turbam escas. CYRIL; But this was a command which the disciples were unable to comply with, since they had with them but five loaves and two fishes. As it follows, And they said, We have no more but five loaves and two fishes; except we go and buy meat for all this people. Augustinus de Cons. Evang: In quibus quidem verbis Lucas in unam sententiam constrinxit responsionem Philippi dicentis: ducentorum denariorum panes non sufficiunt eis, ut unusquisque modicum quid accipiat, et responsionem Andreae dicentis: est puer unus hic, qui habet quinque panes hordeaceos et duos pisces, ut narrat Ioannes. Quod enim ait non sunt nobis plusquam quinque panes et duo pisces, ad Andreae retulit responsionem; quod vero adiunxit nisi forte nos eamus, et emamus in omnem hanc turbam escas, videtur ad responsionem Philippi pertinere, nisi quod de ducentis denariis tacuit: quamquam et in ipsius Andreae sententia hoc posset intelligi; cum enim dixisset: est puer unus hic qui habet quinque panes hordeaceos et duos pisces, adiunxit: sed haec quid sunt inter tantos? Hoc est dicere nisi forte nos eamus, et emamus in omnem hanc turbam escas. Ex qua varietate verborum, rerum autem sententiarumque concordia, satis apparet salubriter nos doceri, nihil quaerendum in verbis nisi loquentium voluntatem; cui demonstrandae invigilare debent omnes veridici narratores, cum de homine, vel de Angelo, vel de Deo aliquid narrant. AUG. In these words indeed Luke has strung together in one sentence the answer of Philip, saying, Two hundred pennyworth of bread is not sufficient for them, but that every one may have a little, and the answer of Andrew, There is a lad here who has five loaves and two small fishes, as John relates. For when Luke says, We have no more but five loaves and two fishes, he refers to the answer of Andrew. But that which he added, Except we go and buy food for all the people, seems to belong to Philip’s answer, save that he is silent about the two hundred pennyworth, although this may be implied also in the expression of Andrew himself. For when he had said, There is a lad here who has five loaves and two fishes, he added, But what are these among so many? that is to say, unless we go and buy meat for all this people. From which diversity of words, but harmony of things and opinions, it is sufficiently evident that we have this wholesome lesson given us, that we must seek for nothing in words but the meaning of the speaker; and to explain this clearly, ought to be the care of all truth telling authors whenever they relate any thing concerning man, or angel, or God. Cyrillus: Ut autem adhuc ad magis ardua feratur miraculum, ostenditur non parva fuisse multitudo virorum, cum sequitur erant autem viri fere quinque millia, exceptis scilicet mulieribus atque pueris, ut alius Evangelista refert. CYRIL; But that the difficulty of the miracle may be still more enhanced, the number of men is stated to have been by no means small. As it follows, And there were about five thousand men, besides women and children, as another Evangelist relates. Theophylactus: Docet autem dominus quod decet cum hospitamur aliquem, reclinare ipsum, et omnis consolationis participem facere; unde sequitur ait autem ad discipulos suos: facite illos discumbere per convivia quinquagenos: et ita fecerunt; et discumbere fecerunt omnes. THEOPHYL. Our Lord teaches us, that when we entertain any one, we ought to make him sit down at meat, and partake of every comfort. Hence it follows, And he said to his disciples, &c. Augustinus de Cons. Evang: Quod Lucas hic dicit, quinquagenos iussos esse discumbere, Marcus vero quinquagenos et centenos, ideo non movet, quia unus partem dixit, alter totum. Verum si alius de quinquagenis tantum commemoraret, alius de centenis, valde videretur esse contrarium, nec satis dignosceretur utrumque dictum esse. Unum autem ab altero, alterum ab altero esse commemoratum, et tamen attentius consideratum inveniri debuisse quis non fateatur? Hoc ideo dixi, quia existunt saepe aliqua eiusmodi quae parum intendentibus temere iudicantibus contraria videantur, et non sint. AUG. That Luke says here, that the men were ordered to sit down by fifties, but Mark, by fifties and hundreds, does not matter, seeing that one spoke of a part, the other of the whole. But if one had mentioned only the fifties, and the other only the hundreds, they would seem to be greatly opposed to one another; nor would it be sufficiently distinct which of the two was said. But who will not admit, that one was mentioned by one Evangelist, the other by another, and that if more attentively considered it must be found so. But I have said thus much, because often certain things of this kind exist, which to those who take little heed and judge hastily appear contrary to one another, and yet are not so. Chrysostomus in Matthaeum: Et quia credendum erat Christum venisse a patre, facturus miraculum, aspexit in caelum; unde sequitur acceptis autem quinque panibus et duobus piscibus, respexit in caelum. CHRYS. And to make men believe that He came from the Father, Christ when He was about to work the miracle looked up to heaven. As it follows, There he took the five loaves, &c. Cyrillus: Hoc etiam dispensative pro nobis fecit: ut discamus quod in principio mensae, cum frangere debemus panem, debemus Deo offerre et elicere super ipsum benedictionem supernam; unde sequitur et benedixit, et fregit, et discipulis suis distribuit, ut ponerent ante turbas. CYRIL; This also He did purposely for our sakes, that we may learn that at the commencement of a feast when we are going to break bread, we ought to offer thanks for it to God, and to draw forth the heavenly blessing upon it. As it follows, And he blessed, and broke. Chrysostomus in Matthaeum: Dat quidem eis per manus discipulorum, honorando eos, et ne dent oblivioni iam peracto miraculo. Non autem ex non entibus facit escas ad pascendum turbas, ut obturet os Manichaei asserentis alienam esse ab eo creaturam, ostendens se esse victualium largitorem, et eum qui dixit: germinet terra. Multiplicat quoque pisces, ad significandum quod tam mari quam aridae dominabatur. Bene autem in languentibus speciale peregit miraculum; agit et beneficium generale, alens omnes etiam non languentes; unde sequitur et manducaverunt omnes, et saturati sunt. CHRYS. He distributes to them by the hands of His disciples, so honoring them that they might not forget it when the miracle was past. Now He did not create food for the multitude out of what did not exist, that He might stop the mouth of the Manichaeans, who say that the creatures are independent of Him; showing that He Himself is both the Giver of food, and, the same who said, Let the earth bring forth, &c. He makes also the fishes to increase, to signify that He has dominion over the seas, as weld as the dry land. But well did He perform a special miracle for the weak, at the same time that He gives also a general blessing in feeding all the strong as well as the weak. And they did all eat, and were filled. Gregorius Nyssenus: Quibus nec caelum fluebat manna, nec tellus iuxta sui naturam producens frumentum, eorum satisfaciebat egestati; sed ex ineffabilibus horreis divinae potentiae beneficium affluebat. Panis paratur factus in manibus ministrantium, necnon per saturitatem edentium augmentatur. Esum etiam piscium eorum necessitati non administrabat mare; sed ille qui in mari piscium genus inseruit. GREG NYSS. For whom neither the heaven rained manna, nor the earth brought forth corn according to its nature, but from the unspeakable garner of divine power the blessing was poured forth. The bread is supplied in the hands of those who serve, it is even increased through the fullness of those who eat. The sea supplied not their wants with the food of fishes, but He who placed in the sea the race of fishes. Ambrosius: Non exiguo, sed multiplicato cibo populum liquet esse satiatum. Vides incomprehensibili quodam ritu inter dividentium manus, quas non fregerant multiplicare particulas, et intacta frangentium digitis sponte sua fragmenta subripere. AMBROSE; It is clear that the multitude were filled not by a scanty meal, but by a constant and increasing supply of food. You might see in an incomprehensible manner amid the hands of those who distributed, the particles multiplying which they broke not; the fragments too, touched by the fingers of the breakers, spontaneously mounting up. Cyrillus: Nec usque ad hoc tantum pervenit miraculum, sed sequitur et sublatum est quod superfuit eis fragmentorum cophini duodecim: ut hinc esset manifesta certificatio quod opus caritatis in proximos uberem vindicet retributionem a Deo. CYRIL; Nor was this all that the miracle came to; but it follows, And there was taken up of the fragments that remained, twelve baskets, that this might be a manifest proof that a work of love to our neighbor will claim a rich reward from God. Theophylactus: Et ut addisceremus quantum hospitalitas potest, et quantum augentur nostra, cum indigentibus subvenimus. THEOPHYL. And that we might learn the value of hospitality, and how much our own store is increased when we help those that need Chrysostomus in Matthaeum: Fecit autem superabundare non panes, sed fragmenta; ut ostendat illorum panum esse reliquias, quae tot factae sunt, ut totidem essent cophini quot et discipuli. CHRYS. But He caused not loaves to remain over, but fragments, that He might show them to be the remnants of the loaves, and these were made to be of that number, that there might be as many baskets as disciples. Ambrosius: Mystice autem postquam illa quae Ecclesiae typum accepit, a fluxu curata est sanguinis, posteaquam apostoli ad evangelizandum sunt destinati, gratiae caelestis impartitur alimentum. Sed quibus impartiatur adverte: non otiosis, non in civitate, quasi in synagoga, vel saeculari dignitate residentibus, sed inter deserta quaerentibus Christum. AMBROSE; After that she who received the type of the Church was cured of the issue of blood, and that the Apostles were appointed to preach the Gospel of the kingdom of God, the nourishment of heavenly grace is imparted. but mark to whom it is imparted. Not to the indolent, not to those in a city, of rank in the synagogue, or in high secular office, but to those who seek Christ in the desert. Beda: Qui derelicta Iudaea, quae prophetiae non credendo, sibi caput abstulerat, in deserto Ecclesiae, quae virum non habebat, verbi pabula largitur. Petentem vero deserta gentium Christum, multae fidelium catervae, relictis moenibus priscae conversationis variorum dogmatum, sequuntur. BEDE; Who Himself having left Judea, which by unbelief had bereft herself of the source of prophecy, in the desert of the Church which had no husband, dispenses the food of the word. But many companies of the faithful leaving the city of their former manner of life, and their various opinions, follow Christ into the deserts of the Gentiles. Ambrosius: Qui autem non fastidiunt, ipsi excipiuntur a Christo; et cum ipsis loquitur Dei verbum, non de saecularibus, sed de regno: et qui corporalis gerunt ulcera passionis, his medicinam suam libenter indulget. Ubique autem mysterii ordo servatur: ut prius per remissionem peccatorum vulneribus medicina tribuatur, postea vero alimonia mensae caelestis exuberet. AMBROSE; But they who are not proud are themselves received by Christ, and the Word of God speaks with them, not about worldly things, but of the kingdom of God. And if any have ulcers of bodily passions, to these He willingly affords His cure. But every where the order of the mystery is preserved, that first through the remission of sins the wounds should be healed, but afterwards the nourishment of the heavenly table should plentifully abound. Beda: Die autem declinante turbam reficit, idest fine saeculorum appropinquante, vel cum sol iustitiae pro nobis occubuit. BEDE; Now when the day was going down, he refreshes the multitudes, that is, as the end of the world approaches, or when the Sun of righteousness sets for us. Ambrosius: Quamquam nondum validioribus haec turba reficiatur alimentis: primum enim in modum lactis quinque sunt panes; secundum septem; tertium ipsum corpus Christi est esca solidior. Si quis autem petere cibum veretur, ipse relictis suis omnibus festinet ad Dei verbum. Dum autem aliquis audire incipit Dei verbum, incipit esurire. Incipiunt apostoli esurientem videre; et si illi adhuc non intelligant quid esuriant, intellexit Christus: scit quod non saecularem cibum esuriant, sed cibum Christi: nondum enim intellexerant apostoli cibum credentis non esse venalem. Noverat Christus nos potius esse redimendos, suas vero epulas esse gratuitas. AMBROSE; Although the multitude is not as yet fed with stronger food. For first, as milk, there are five loaves; secondly, seven; thirdly, the Body of Christ is the stronger food. But if any one fears to seek food, let him leave every thing that belongs to him, and listen to the word of God. But whoever begins to hear the word of God begins to eat, the Apostles begin to see him eating. And if they who eat, as yet know not what they eat, Christ knows; He knows that they eat not this world’s food, but the food of Christ. For they did not as yet know that the food of a believing people was not to be bought and sold. Christ knew that we are rather to be bought with a ransom, but His banquet to be without price. Beda: Nondum autem erant apostolis nisi quinque panes Mosaicae legis, et duo pisces utriusque testamenti; quae in abdito mysteriorum latentium, quasi aquis abyssi tegebantur. Quia vero quinque sunt exteriores hominis sensus, quinque millia viri dominum secuti, designant eos qui in saeculari adhuc habitu positi, exterioribus, quae possident, bene uti noverunt; qui quinque panibus aluntur, quia tales necesse est legalibus adhuc praeceptis instrui: nam qui mundo ad integrum renuntiant, evangelica refectione sublimes sunt. Diversi autem convivantium discubitus designant diversos per orbem terrarum Ecclesiarum conventus qui unam Catholicam faciunt. BEDE; The Apostles had only got but the five loaves of the Mosaic law, and the two fishes of each covenant, which were covered in the secret place of obscure mysteries, as in the waters of the deep. But because men have five external senses, the five thousand men who followed the Lord signify those who still live in worldly ways, knowing well how to use the external things they possess. For they who entirely renounce the world are raised aloft in the enjoyment of His Gospel feast. But the different divisions of the guests, indicate the different congregations of Churches throughout the world, which together compose the one Catholic. Ambrosius: Hic vero panis, quem frangit Iesus, mystice quidem Dei verbum est, et sermo de Christo; qui cum dividitur augetur; de paucis enim sermonibus, populis redundantem alimoniam ministravit. Dedit sermones nobis velut panes, qui nostro dum libantur ore, geminantur. AMBROSE; But here the bread which Jesus broke is mystically indeed the word of God, and discourse concerning Christ, which when it is divided is increased. For from these few words, He ministered abundant nourishment to the people. He gave us words like loaves, which while they are tasted by our mouth are doubled. Beda: Turbis autem esurientibus salvator non nova creat cibaria; sed acceptis his quae habuerunt discipuli benedicit: quia veniens in carne, non alia quam praedicta sunt praedicat; sed prophetiae dicta mysteriis gratiae gravida demonstrat. Respicit in caelum, ut illuc dirigendam mentis aciem, ibi lucem scientiae doceat esse quaerendam. Frangit, et ante turbas ponenda distribuit discipulis: quia legis et prophetiae sacramenta eis, ut per mundum praedicent, patefecit. BEDE; Now our Savior does not create new food for the hungry multitudes, but He took those things which the disciples had and blessed them, since coming in the flesh He preaches nothing else than what had been foretold, but demonstrates the words of prophecy to be pregnant with the mysteries of grace; He looks towards heaven, that thither He may teach us to direct the eye of the mind, there to seek the light of knowledge; He breaks and distributes to the disciples to be placed before the multitude, because He revealed to them the Sacraments of the Law and the Prophets that they might preach them to the world. Ambrosius: Non otiose autem quae turbae supersunt, a discipulis colliguntur: quia ea quae divina sunt, apud electos facilius possis quam apud populos reperire. Beatus ille qui potest colligere quae etiam doctis supersunt. Qua ratione autem cophinos Christus duodecim implevit, nisi ut illud populi Iudaici solveret, quia manus eius in cophino servierunt? Hic est populus, qui ante lutum in cophinis colligebat, sed iam per crucem Christi vitae caelestis operatur alimoniam. Nec paucorum hoc munus, sed omnium est: nam per duodecim cophinos, tamquam tribuum singularum, fidei firmamentum redundat. AMBROSE; Not without meaning are the fragments which remained over and above what the multitudes had eaten, collected by the disciples, since those things which are divine you may more easily find among the elect than among the people. Blessed is he who can collect those which remain over and above even to the learned. But for what reason did Christ fill twelve baskets, except that He might solve that word concerning the Jewish people, His hands served in the basket? that is, the people who before collected mud for the pots, now through the cross of Christ gather up the nourishment of the heavenly life. Nor is this the office of few, but all. For by the twelve baskets, as if of each of the tribes, the foundation of the faith is spread abroad. Beda: Vel per cophinos duodecim apostoli figurantur, et omnes sequentes doctores; foris quidem hominibus despecti, sed intus salutaris cibi reliquiis cumulati. BEDE; Or by the twelve baskets the twelve Apostles are figured, and all succeeding teachers, despised indeed by men without, but within loaded with the fragments of saving food.
Lectio 4
Cyrillus: Sequestratus a populis dominus et seorsum positus vacabat orationibus; unde dicitur et factum est cum solus esset orans, erant cum illo et discipuli. Formam enim in hoc seipsum constituebat, docens discipulos artem facilem doctrinalium dogmatum: reor enim oportere populorum antistites etiam meritis praeesse subditis suis, in rebus necessariis iugiter conversantes, et illa tractantes quibus Deus placatur. CYRIL; Our Lord having retired from the multitude, and being in a place apart, was engaged in prayer. As it is said, And it came to pass, as he was alone praying. For He ordained Himself as an example of this, instructing His disciples by an easy’ method of teaching. For I suppose the rulers of the people ought to be superior also in good deeds, to those that are under them, ever holding converse with them in all necessary things, and treating of those things in which God delights. Beda: Aderant autem discipuli domino; sed ipse patrem solus oravit: quia possunt sancti domino fidei amorisque societate coniungi. Ubique solus obsecrat, quia Dei consilium humana vota non capiunt, nec quisquam potest interiorum particeps esse cum Christo. BEDE; Now the disciples were with the Lord, but He alone prayed to the Father, since the saints may be joined to the Lord in the bond of faith and love, but the Son alone is able to penetrate the incomprehensible secrets of the Father’s will. Every where then He prays alone, for human wishes comprehend not the counsel of God, nor can any one be a partaker with Christ of the deep things of God. Cyrillus: Poterat autem orationis negotium turbare discipulos: videbant enim humanitus orare quem olim viderant auctoritate divina peragentem miracula. Ut igitur huiusmodi propelleret turbationem, eos interrogat, non quia nesciret ab exterioribus sibi collata praeconia, sed ut eos a plurium opinione auferret, et rectam fidem eis insereret; unde sequitur et interrogavit illos dicens: quem me dicunt esse turbae? CYRIL; Now His engaging in prayer might perplex His disciples. For they saw Him praying like a man, Whom before they had seen performing miracles with divine power. In order then to banish all perplexity of this kind, He asks them this question, not because He did not know the reports which they had gathered from without, but that He might rid them of the opinion of the many, and instill into them the true faith. Hence it follows, And he asked them, saying, Whom say the people that I am? Beda: Pulchre dominus fidem discipulorum exploraturus, prius turbarum sententiam interrogat, ne illorum confessio, non veritatis agnitione probata, sed vulgi videatur opinione formata; nec comperta credere, sed instar Herodis de auditis haesitare putentur. BEDE; Rightly does our Lord, when about to inquire into the faith of the disciples, first inquire into the opinion of the multitudes, lest their confession should appear not to be determined by their knowledge, but to be formed by the opinion of the generality, and they should be considered not to believe from experience, but like Herod to be perplexed by different reports which they heard. Augustinus de Cons. Evang: Potest autem illud movere quod Lucas dominum interrogasse discipulos suos, quem illum dicerent homines, tunc dixit cum esset solus orans, et adessent etiam ipsi: porro autem Marcus in via dicit illos hoc ab eodem interrogatos. Sed hoc eum movet, quia nunquam oravit in via. AUG. Now it may raise a question, that Luke says that our Lord asked His disciples, Whom do men say that I am? at the same time that He was alone praying, and they also were with Him; whereas Mark says, that they were asked this question by our Lord on the way; but this is difficult only to him who never prayed on the way. Ambrosius: Non est autem otiosa turbae opinio quam discipuli respondent, cum subditur at illi responderunt, et dixerunt: alii Ioannem Baptistam, quem decollatum sciebant; alii autem Eliam, quem venturum putabant; alii autem, quia propheta unus de prioribus surrexit. Sed hoc quaerere alterius prudentiae est: nam si Paulo apostolo satis est nihil scire nisi Christum Iesum, et hunc crucifixum, quid amplius mihi desiderandum est scire quam Christum? AMBROSE; But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again. But to make this inquiry belongs to a different kind of wisdom from ours, for if it were enough for the Apostle Paul to know nothing but Christ Jesus, and Him crucified, what more can I desire to know than Christ? Cyrillus: Vide autem in interrogationibus elegantiam. Dirigit enim prius eos ad extrinsecas laudes, ut eis evulsis veram opinionem generet. Unde cum dixissent discipuli plebis opinionem, eorum sententiam interrogat, cum subditur dicit autem illis: vos autem quem me esse dicitis? O quam praecipuum illud vos. Excipit eos ab aliis, ut eorum vitent opiniones; quasi dicat: vos, qui censura mea vocati estis ad apostolatum, testes miraculorum meorum, quem me esse dicitis? Praevenit autem Petrus ceteros, fitque os totius collegii, eructatque divini amoris eloquia, profertque fidei confessionem, cum dicitur respondens autem Petrus dixit: Christum Dei. Non ait simpliciter eum esse Christum Dei, sed magis cum articulo Christum illum Dei: unde in Graeco habetur ton christon. Nam plures divinitus uncti, diversimode vocati sunt Christi. Quidam enim uncti fuerunt in reges, quidam in prophetas; nos autem per Christum sancto peruncti spiritu, nomen obtinuimus Christi; sed unus solus est qui est Christus Dei et patris, quasi ipso solo proprium habente patrem, qui in caelis est: et sic Lucas concordat quidem in sententiis cum Matthaeo, qui narravit Petrum dixisse: tu es Christus filius Dei vivi; sed utens breviloquio, ait eum dixisse Christum Dei. CYRIL; But mark the subtle skill of the question. For he directs them first to the praises of strangers, that having overthrown these, He might beget in them the right opinion. So when the disciples had given the opinion of the people, He asks them their own opinion; as it is added, And He said to them, Whom say you that I am? How marked is you! He excludes them from the other, that they may avoid their opinions; as if He said, you who by my decree are called to the Apostleship, the witnesses of my miracles, whom do you say that I am? But Peter anticipated the rest, and becomes the mouthpiece of the whole company, and launching forth into the eloquence of divine love, utters the confession of faith, as it is added, Peter answering said, The Christ of God. He says not merely that He was Christ of God, but now He uses the article. Hence it is in the Greek. For many divinely accounted persons are in diverse ways called Christs, for some were anointed kings, some prophets. But we through Christ have been anointed by the holy Spirit, have obtained the name of Christ. But there is only one who is the Christ of God and the Father, He alone as it were having His own Father who is in heaven. And so Luke agrees indeed in the same opinion as Matthew, who relates Peter to have said, You are Christ, the Son of the living God, but speaking briefly Luke says that Peter answered, the Christ of God. Ambrosius: In uno enim hoc nomine et divinitatis et incarnationis expressio, et fides est passionis. Complexus est itaque omnia qui et naturam et nomen expressit, in quo summa virtutum est. AMBROSE; In this one name there is the expression both of His divinity and incarnation, and the belief of His passion. He has therefore comprehended every thing, having expressed both the nature and tile name wherein is all virtue. Cyrillus: Sed notandum, quod unum confessus est esse Christum prudentissimus Petrus contra praesumentes Emmanuelem in duos christos dividere. Neque enim sciscitatus est eos, dicens quem dicunt homines esse divinum verbum, sed filium hominis? Quem Petrus confessus est esse filium Dei. In hoc ergo admirandus est, et dignus factus tam praecipuis honoribus, quia quem admiratus est in forma nostra, hunc credidit esse Christum patris, scilicet hominem factum verbum, quod processit de patris substantia. CYRIL; But we must observe, that Peter most wisely confessed Christ to be one, against those who presumed to divide Immanuel into two Christs. For Christ did not inquire of them, saying, Whom do men say the divine Word is? but the Son of man, whom Peter confessed to be the Son of God. Herein then is Peter to be admired, and thought worthy of such chief honor, seeing that Him whom he marveled at in our form, he believed to be the Christ of the Father, that is to say, that the Word which proceeded of the Father’s Substance was become man. Ambrosius: Dominus autem Iesus Christus praedicari se primo noluit, ne ullus strepitus nasceretur; unde sequitur at ille increpans eos, praecepit ne cui dicerent. Multis ex causis iubet tacere discipulos: ut fallat principem mundi, ut declinet iactantiam, doceat humilitatem. Ergo Christus noluit gloriari; et tu, qui ignobilis natus es, gloriaris? Simul ne rudes et imperfecti adhuc discipuli maximae praedicationis molibus opprimantur. Prohibentur ergo evangelizare eum Dei filium, ut evangelizarent postea crucifixum. AMBROSE; But our Lord Jesus Christ was as at first unwilling to be preached, lest an uproar should arise; as it follows, And he straitly charged them, and commanded them to tell no man any thing. For many reasons He commands His disciples to be silent; to deceive the prince of this world, to reject boasting, to teach humility. Christ then would not boast, and cost you boast who are of ignoble birth? Likewise He did it to prevent rude and as yet imperfect disciples from being oppressed with the wonder of this awful announcement. They are then forbid to preach Him as the Son of God, that they might afterwards preach Him crucified. Chrysostomus in Matthaeum: Opportune etiam dominus tunc vetuit nulli dicere quod ipse esset Christus, quatenus sublatis de medio scandalis, et crucis consummato patibulo, habitualiter imprimeretur audientium menti conveniens de eo opinio; nam radicatum semel, et postmodum evulsum, vix unquam denuo insitum retinebitur; quod autem semel insitum perseverat immobile, de facili concrescit. Nam si Petrus ex solo auditu scandalizatus est, quid quamplures paterentur, cum audissent filium Dei esse, viderent autem crucifixum et consputum? CHRYS. Timely also was our Lord’s command that no one should tell that He was Christ, in order that when offenses should be taken away and the sufferings of the cross completed, a proper opinion of Him might be firmly rooted in the minds of the hearers. For that which has once taken root and afterwards been torn up, when fresh planted will scarcely ever be preserved. But that which when once planted continues undisturbed, grows up securely. For if Peter was offended merely by what he heard, what would be the feelings of those many who, after they had heard that He was the Son of God, saw Him crucified, and spit upon? Cyrillus: Oportebat ergo discipulos eum ubique terrarum praedicare (hoc enim erat opus electorum ab eo ad apostolatus officium): sed, ut sacra Scriptura testatur, tempus est unicuique rei. Decebat enim ut crux et resurrectio impleretur, et sic sequeretur apostolorum praedicatio; unde sequitur dicens, quia oportet filium hominis multa pati, et reprobari a senioribus, et principibus sacerdotum et Scribis, et occidi, et tertia die resurgere. CYRIL; It was the duty then of the disciples to preach Him throughout the world. For this was the work of those who were chosen by Him to the office of the Apostleship. But as holy Scripture bears witness, There is a time for every thing. For it was fitting that the cross and resurrection should be accomplished, an d then should follow the preaching of the Apostles; as it is spoken, saying, The Son of man must needs suffer many things. Ambrosius: Fortasse, quia sciebat dominus difficile passionis et resurrectionis mysterium etiam discipulos credituros, ipse voluit esse suae passionis et resurrectionis assertor. AMBROSE; Perhaps because the Lord knew that the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own Passion and Resurrection.
Lectio 5
Cyrillus: Ducum magnanimi strenuos in armis ad audaciam provocant, non solum eis honores pollicendo victoriae, sed etiam ipsum pati generosum esse fatentes. Tale quid videmus docere dominum Iesum Christum. Praedixerat enim apostolis quod oporteret eum perpeti Iudaeorum calumnias, occidi, et tertia die resurgere. Ne igitur putarent Christum quidem passurum persecutiones pro vita mundi, eis vero licere laetam vitam ducere; ostendit quod necessario per aequa certamina gradi decet cupientes eius gloriam obtinere; unde dicitur dicebat autem ad omnes. CYRIL; Great and noble leaders provoke the mighty in arms to deeds of velour, not only by promising them the honors of victory, but by declaring that suffering is in itself glorious. Such we see is the teaching of the Lord Jesus Christ. For He had foretold to His disciples, that He must needs suffer the accusations of the Jews, be slain, and rise again on the third day. Lest then they should think that Christ indeed was to suffer persecution for the life of the world, but that they might lead a soft life, He shows them that they must needs pass through similar struggles, if they desired to obtain His glory. Hence it is said, And he said to all. Beda: Pulchre posuit ad omnes: quia superiora, quae ad fidem dominicae nativitatis vel passionis pertinent, cum solis discipulis seorsum egit. BEDE; He rightly addressed Himself to all, since He treats of the higher things (which relate to the belief in His birth and passion) apart with His disciples. Chrysostomus in Matthaeum: Cum autem salvator sit pius et benignus, nullum invitum aut coactum habere vult famulum, sed spontaneos, et gratias agentes ei pro famulatu; et ideo neminem cogendo, aut necessitatem imponendo, sed persuadendo et benefaciendo, universos volentes attrahit, dicens si quis vult. CHRYS. Now the Savior of His great mercy and loving kindness will have no one serve Him unwillingly and from constraint, but those only who come of their own accord, and are grateful for being allowed to serve Him. And so not by compelling men and putting a yoke upon them, but by persuasion and kindness, He draws to Him every where those who are willing, saying, If any man will, &c. Basilius: Vitam autem propriam in formam optimae conversationis tradidit volentibus ei obedire, cum dicit post me venire; non obsecutionem corporalem insinuans: esset enim in omnibus impossibilis, domino iam in caelis existente: sed debitam conversationis pro posse imitationem. BASIL; But He has left His own life for an example of blameless conversation to those who are willing to obey Him; as He says, Come after me, meaning thereby not a following of His body, for that would be impossible to all, since our Lord is in heaven, but a due imitation of His life according to their capacities. Beda: Nisi autem quis a semetipso deficiat, ad eum qui supra ipsum est non appropinquat; unde dicitur abneget semetipsum. BEDE; Now unless a man renounces himself, he comes not near to Him, who is above him; it is said therefore, Let him deny himself. Basilius: Abnegatio quidem sui ipsius est totalis praeteritorum oblivio, et recessus a propriis voluntatibus. BASIL; A denial of one’s self is indeed a total forgetfulness of things past, and a forsaking of his own will ill anti affection. Origenes: Abnegat etiam aliquis seipsum, dum vitam prius in malitia consuetam alteratione debita commutat: puta qui dudum in lascivia vixerat, abnegat semetipsum lascivum, cum fit castus; et similiter abstinentia cuiuslibet criminis, suipsius abnegatio est. ORIGEN; A man also denies himself when by a sufficient alteration of manners or a good conversation he changes a life of habitual wickedness. He who has long lived in lasciviousness, abandons his lustful self when he becomes chaste, and in like manner a forsaking of any crimes is a denial of one’s self. Basilius: Appetitus autem mortis tolerandae pro Christo, et mortificatio membrorum, quae sunt super terram, et viriliter disponi ad omne periculum sustinendum pro Christo, et non affici quemquam ad vitam praesentem, hoc est tollere crucem suam; unde subditur et tollat crucem suam quotidie. BASIL; Now a desire of suffering death for Christ and a mortification of one’s members which are upon the earth, end a manful resolution to undergo any danger for Christ, and an indifference towards the present life, this it is to take up one’s cross. Hence it is added, And let him take up his cross daily. Theophylactus: Crucem hic dicit mortem exprobrabilem, innuens quod si quis vult Christum sequi, non debet effugere propter ipsum etiam exprobrabilem mortem. THEOPHYL. By the cross, He speaks of an ignominious death, meaning, that if any one will follow Christ, he must not for his own sake flee from even an ignominious death. Gregorius in Evang: Duobus etiam modis crux tollitur: dum aut per abstinentiam affligitur corpus, aut per compassionem afficitur animus. GREG. In two ways also is the cross taken up, either when the body is afflicted through abstinence, or the mind touched by sympathy. Graecus: Recte autem coniungit haec duo: abneget semetipsum, et tollat crucem suam. Sicut enim qui paratus est ascendere crucem, sumit in mente sua mortis intentionem, sicque vadit ut non aestimans amplius hanc vitam participare; ita qui sequi vult dominum, primo debet abnegare seipsum, et sic tollere crucem, ut eius voluntas sit prompta ad omnem miseriam sustinendam. GREEK EX. He rightly joins these two, Let him deny himself, and let him take up his cross, for as he who is prepared to ascend the cross conceives in his mind the intention of death, and so goes on thinking to have no more part in this life, so he who is willing to follow our Lord, ought first to deny himself, and so take up his cross, that his will may be ready to endure every calamity. Basilius: In hoc igitur consistit perfectio, ut impassibiliter se habeat secundum affectum etiam ad ipsum vivere, et habeat in promptu mortis responsum, ut nequaquam in seipso confidat. Sumit autem exordium perfectio ab exteriorum alienatione, puta possessionum, vel inanis gloriae, vel praecise affectionis inutilium rerum. BASIL; Herein then stands a man’s perfection, that he should have his affections hardened, even towards life itself, and have ever about him the answer of death, that he should by no means trust in himself. But perfection takes its beginning from the relinquishment of things foreign to it; suppose these to be possessions or vain-glory, or affection for things that profit not. Beda: Praedictam igitur crucem et quotidie tollere, et ea sumpta dominum sequi iubemur, qui crucem propriam baiulavit; unde sequitur et sequatur me. BEDE; We are bid then to take up the cross of which we have above spoken, and having taken it, to follow our Lord who bore His own cross. Hence it follows, And let him follow me. Origenes: Huius autem causam assignat subdens qui enim voluerit animam suam salvam facere, perdet illam; idest, qui vult secundum vitam praesentem vivere, et propriam animam in sensibilibus conservare, hic eam perdet, non ducens eam ad terminos beatitudinis. E contrario autem subdit nam qui perdiderit animam suam propter me, salvam faciet illam; idest, qui negligit sensibilia intuitu veritatis, exponens se morti, hic tamquam animam perdens pro Christo, eam potius salvabit. Itaque si animam salvari beatum est, relatum ad eam quae est in Deo salutem, debet esse et quaedam bona perditio animae quae fit intuitu Christi. Videtur etiam mihi persimile ei quod est abnegare seipsum, secundum praedicta, decere perdere quemlibet propriam animam peccatricem, ut sumat eam quae per virtutem salvatur. ORIGEN; He assigns the cause of this when He adds, For whosoever will save his life shall lose it; that is, whosoever will according to the present life keep his own soul fixed on things of sense, the same shall lose it, never reaching to the bounds of happiness. But on the other hand He adds, but whosoever shall lose his life for my sake, shall save it. That is, whosoever forsakes the things of sense looking upon truth, and exposes himself to death, as it were losing his life for Christ, shall the rather save it. If then it is a blessed thing to save our life, (with regard to that safety which is in God,) there must be also a certain good surrender of life which is made by looking upon Christ. It seems also to me from resemblance to that denying of one’s self which has been before spoken of, that it becomes us to lose a certain sinful life of ours, to take up that which is saved by virtue. Cyrillus: Quod autem incomparabiliter exercitium pacis Christi superet delicias et pretiosa mundi, insinuat subdens quid proficit homini si lucretur universum mundum, seipsum autem perdat, et detrimentum sui faciat? Quasi dicat: cum aliquis aspiciens praesentem dulcedinem aut utilitatem, renuit quidem pati, eligit autem splendide vivere, si sit opulentus, quod inde sibi commodum erit cum perdiderit animam? Transit enim huius mundi figura, et amoena velut umbra discedunt: non enim proderunt thesauri impietatis; eripit autem a morte iustitia. CYRIL; But that incomparable exercise of the passion of Christ, which surpasses the delights and precious things of the world, is alluded to when he adds, What is a man advantaged, if he gain the whole world and lose himself, or be a cast away? As if he says, When a man, through his looking after the present delights, gains pleasure, and refuses indeed to suffer, but chooses to live splendidly in his riches, what advantage will he get then, when he has lost his soul? For the fashion of this world passes away, and pleasant things depart as a shadow. For the treasures of ungodliness shall not profit, but righteousness snatches a man from death. Gregorius in Evang: Quia ergo sancta Ecclesia habet aliud tempus persecutionis atque aliud pacis, dominus utraque tempora designavit in praeceptis; nam persecutionis tempore ponenda est anima; quod significavit dicens qui perdiderit animam; pacis autem tempore ea quae amplius dominari possunt, frangenda sunt desideria terrena; quod significavit dicens quid proficit homini? Plerumque autem labentia cuncta despicimus; sed tamen adhuc humanae verecundiae usu praepedimur, ut rectitudinem quam servamus in mente, nondum exprimere valeamus in voce. Sed huic quidem vulneri congruum dominus subiungit medicamentum, dicens nam qui me erubuerit et meos sermones, hunc filius hominis erubescet. GREG. Since then the holy Church has one time of persecution, another time of peace, our Lord has noticed both times in His command to us. For at the time of persecution we must lay down our soul, that is our life, which He signified, saying, Whosoever shall lose his life. But in time of peace, those things which have the greatest power to subdue us, our earthly desires, must be vanquished; which He signified, saying, What does it profit a man, &c. Now we commonly despise all fleeting things, but still we are so checked by that feeling of shame so common to man, that we are yet unable to express in words the uprightness which we preserve in our hearts. But to this wound the Lord indeed subjoins a suitable application, saying, For whoever shall be ashamed of me and my words, of him shall the Son of man be ashamed. Theophylactus: Erubescit Christum qui dicit: numquid credam crucifixo? Sed et sermones eius erubescit qui Evangelii ruditatem contemnit. Quod autem hunc dominus erubescet in regno suo, tale est sicut si aliquis paterfamilias habens servum pravum, erubescat eum nominare. THEOPHYL. He is ashamed of Christ who says, Am I to believe on Him that is crucified? He also is ashamed of His words who despises the simplicity of the Gospel. But of him shall the Lord be ashamed in His kingdom, in the same manner as if a master of a household should have a bad servant, and be ashamed to have him. Cyrillus: Incutit autem eis timorem, dicens se caelitus descensurum, non in pristina humilitate, et mensura proportionabili nobis, sed in gloria patris, ministrantibus Angelis; sequitur enim cum venerit in maiestate sua et patris et sanctorum Angelorum. Pessimum igitur et damnosum notari inimicitia et operis inertia, quando tantus iudex descenderit, agminibus circumstantibus Angelorum. Hinc autem percipias quod, carne sumpta et sanguine, filius non minus est Deus, quod se pollicetur in maiestate Dei patris venturum, et quod ei tamquam iudici omnium ministrabunt Angeli qui factus est homo similis nobis. CYRIL; Now he strikes fear into their hearts, when He says that He will descend from heaven, not in His former humility and condition proportioned to our capacities for receiving Him, but in the glory of the Father, with the Angels ministering to Him. For it follows, When he shall come in his own glory, and his Father’s, and of the holy angels. Awful then and fatal will it be, to he branded as an enemy, and slothful in business, when so great a Judge shall descend with the armies of Angels standing round Him. But from this you may perceive, that though He has taken to Himself our flesh and blood, the Son is no less God, seeing that He promises to come in the glory of God the Father, and that Angels shall minister to Him as the Judge of all, Who was made man like to us. Ambrosius: Semper autem dominus sicut erigit ad praemia futura virtutum, atque utilem saecularium rerum docet esse contemptum, ita etiam infirmitatem mentis humanae praesentium remuneratione sustentat. Arduum quippe est crucem tollere, et animam periculis, morti corpus offerre; negare quod sis, cum velis esse quod non sis; raroque quamvis excelsa virtus futuris commutat praesentia. Ergo bonus magister, ne quis desperatione frangatur aut taedio, continuo se videndum fidelibus pollicetur, dicens dico autem vobis: vere sunt aliqui hic stantes qui non gustabunt mortem, donec videant regnum Dei. AMBROSE; Now our Lord while He ever raises us to look to the future reward of virtue, and teaches us how good it is to despise worldly things, so also He supports the weakness of the human mind by a present recompense. For it is a hard thing to take up the cross, and expose your life to danger and your body to death; to give up what you are, when you wish to be what you are not; and even the loftiest virtue seldom exchanges things present for future. The good Master then, lest any man should be broken down by despair or weariness, straightway promises that He will be seen by the faithful, in these words, But I say to you, There are some standing here who shall not taste of death till they see the kingdom of God. Theophylactus: Idest gloriam in qua iusti erunt. Hoc autem dixit de transfiguratione quae forma erat futurae gloriae; ac si diceret: sunt aliqui hic stantes, scilicet Petrus, Iacobus et Ioannes, qui non attingent mortem, donec in tempore transfigurationis videant in qua gloria erunt qui me confitentur. THEOPHYL. That is, the glory in which the righteous shall be. Now He said this of His transfiguration, which was the type of the glory to come; as if He said, There are some standing here, Peter, James, and John, who shall not reach death before they have seen at the time of My transfiguration what will be the glory of those who confess Me. Gregorius: Vel regnum Dei hoc loco praesens Ecclesia vocatur: et quidam ex discipulis usque adeo in corpore victuri erant ut Ecclesiam Dei constructam conspicerent, et contra mundi huius gloriam erectam. GREG. Or, by the kingdom of God in this place, is meant the present Church; and some of His disciples were to live in the body up to that time, when they should behold the Church of God built and raised up against the glory of the world. Ambrosius: Itaque si nos volumus mortem non timere, stemus ubi Christus est: soli enim non quaerunt gustare mortem qui stare possunt cum Christo: in quo licet ex verbi ipsius qualitate perpendere, nec tenuem quidem sensum mortis habituros qui Christi videntur meruisse consortia. Certe mors corporis libando gustetur, vita animae possidendo teneatur: non enim hic mors corporis, sed animae denegatur. AMBROSE; If then we also wish not to fear death, let us stand where Christ is. For they only cannot taste death who are able to stand with Christ, wherein we may consider from the nature of the very word, that they will not experience even the slightest perception of death, who are thought worthy to obtain union with Christ. At least let us suppose that the death of the body is tasted by touch, the life of the soul preserved by possession; for here not the death of the body, but of the soul, is denied.
Lectio 6
Eusebius: Cum dominus discipulis suis secundae apparitionis suae promulgaverit ingens mysterium, ne solis verbis credere viderentur, procedit ad opera, ostendens eis oculata fide imaginem regni sui; unde dicitur factum est autem post haec verba fere dies octo, et assumpsit Petrum et Iacobum et Ioannem, et ascendit in montem ut oraret. EUSEBIUS; Our Lord, when He made known to His disciples the great mystery of His second coming, that it might not seem that they were to believe in His words only, proceeds to works, manifesting to them, through the eyes of their faith, the image of His kingdom; as it follows, And it came to pass about eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Damascenus: Matthaeus quidem et Marcus sexto die post factam promissionem discipulis, Lucas autem post octavum dicit celebratum fuisse transfigurationem; nec est dissonantia in dictis; sed qui sex numeraverunt, demptis extremis, primo dico et ultimo, quo pollicitus est, et quo fecit, medios computaverunt; at qui octo connumeravit, utrumque praedictorum computavit. Sed cur non omnes, sed aliqui vocati sunt ad hanc visionem? Unus quidem erat qui solus indignus erat divinitatis visione, scilicet Iudas, secundum illud: tollatur impius, ne videat gloriam Dei. Si solus ergo esset omissus, tamquam invidus ad maiorem esset malitiam provocatus. Proinde proditori tollit proditionis occasionem, cum dimisit inferius reliquam apostolorum congeriem. Assumpsit autem tres, ut in duobus vel tribus stet omne verbum. Petrum quidem assumpsit, volens testimonium quod testatus fuerat, ei ostendere per patris testimonium confirmari, et quasi praesidem futurum totius Ecclesiae. Sed Iacobum assumpsit tamquam moriturum pro Christo ante omnes discipulos. Ioannem vero tamquam theologiae purissimum organum, ut visa gloria filii, quae non subiacet tempori, resonet illud: in principio erat verbum. DAMASCENE; Matthew and Mark indeed say that the transfiguration took place on the sixth day after the promise made to the disciples, but Luke on the eighth. But there is no disagreement in these testimonies, but they who make the number six, taking off a day at each end, that is, the first and the last, the day on which He makes the promise, and that on which He fulfilled it, have reckoned only the intervening ones, but He who makes the number eight, has counted in each of the two days above mentioned. But why were not all called, but only some, to behold the sight? T here was only one indeed who was unworthy to see the divinity, namely Judas, according to the word of Isaiah, Let the wicked be taken away, that he should not behold the glory of God. If then he alone had been sent away, he might have, as it were from envy, been provoked to greater wickedness. Henceforward He takes away from the traitor every pretext for his treachery, seeing that He left below the rest of the company of the Apostles. But He took with Him three, that in the mouths of two or three witnesses every word should be established. He took Peter, indeed, because He wished to show him that the witness he had borne to Him was confirmed by the witness of the Father, and that he was as it were to preside over the whole Church. He took with Him James, who was to be the first of all the disciples to die for Christ; but He took John as the clearest singer of the sacred doctrine, that having seen the glory of the Son, which submits not to time, he might sound forth, In the beginning was the Word. Ambrosius: Vel Petrus ascendit, qui claves regni caelorum accepit; Ioannes, cui committitur mater; Iacobus qui primus solium sacerdotale conscendit. AMBROSE; Or, Peter went up, who received the keys of the kingdom of heaven, John, to whom was committed our Lord’s mother; James, who first suffered martyrdom. Theophylactus: Vel assumit hos tamquam hanc rem celare potentes, et nulli alii revelare. Ascendit autem in montem ut oraret, docens nos solitarios et ascendentes orare ad nihil terrenorum declinantes. THEOPHYL. Or, He takes these with Him as men who were able to conceal this thing, and reveal it to no one else. But going up into a mountain to pray, He teaches us to pray solitary, and going up, into stooping to earthly things. Damascenus: Aliter tamen orant servi, aliter orabat dominus: nam servi orantis oratio est per intellectus ascensum ad Deum; sed sacer intellectus Christi, qui secundum hypostasim Deo unitus erat, manuducens nos ad ascensum, quo per orationem ad Deum ascenditur, et docens quod adversarius Dei non est, sed tamquam principium veneratur genitorem, quin etiam alliciens tyrannum explorantem si Deus esset, quod miraculorum virtus praedicabat, quasi sub quadam esca hamum contegeret, ut qui spe deificationis hamaverat hominem, corporis amictu decenter hamaretur; unde sequitur et facta est, dum oraret, species vultus eius altera. DAMASCENE; Servants however pray in one way; our Lord prayed in another. For the prayer of the servant is offered up by the lifting up of the mind to God, but the holy mind of Christ, (who was hypostatically united to God,) prayed, that He might lead us by the hand to the ascent, whereby we mount up in prayer to God, and teach us that He is not opposed to God, but reverences the Father as His beginning, nay, even tempting the tyrant, who sought from Him whether He were God, (which the power of His miracles declared) He concealed as it were under the bait a hook; that he who had deceived man with the hope of divinity might fitly himself be caught with the clothing of humanity. Prayer is the revelation of Divine glory; as it follows, And as he prayed, the fashion of his countenance was altered. Cyrillus: Non tamquam corpore humanam formam mutante, sed quadam splendida gloria superveniente. CYRIL; Not as though His body changed its human form, but a certain glistening glory overspread it. Damascenus: Videns autem Diabolus orationibus refulgentem, recordatus est Moysi, cuius glorificata est facies. Sed Moyses quidem glorificatur extrinsecus adveniente gloria, dominus autem ex innato gloriae divinae fulgore: cum enim secundum hypostasis unionem, una et eadem sit gloria verbi et carnis, transfiguratur, non quasi accipiens quod non erat, sed quod erat manifestans discipulis: unde secundum Matthaeum dicitur, quod transfiguratus est coram eis, et quod facies eius refulsit ut sol: quod enim est in sensibilibus sol, hoc in intelligibilibus Deus: et sicut sol, qui est lucis fons, de facili videri non potest, lux autem eius ex eo quod ad terram pervenit aspicitur, sic facies Christi intensius refulget ut sol, vestimenta autem eius dealbantur ut nix; unde sequitur et vestitus eius albus refulgens; illustratus scilicet per divinae lucis participationem. His autem ita se habentibus, ut unus ostenderetur dominus novi et veteris testamenti, et haereticorum ora obturentur, et fides fiat resurrectionis, necnon qui transfigurabatur vivorum et mortuorum dominus crederetur; Moyses et Elias tamquam famuli assistunt domino in gloria; unde sequitur ecce duo viri loquebantur cum illo; erant autem Moyses et Elias visi in maiestate. Oportebat enim ut videntes conservorum gloriam et fiduciam, mirarentur quidem pium dominicum descensum, zelarent vero eos qui prius laboraverant, visuri amoenitatem futurorum bonorum, et magis fortificarentur in laboribus: nam qui laborum noverit emolumenta, labores facilius tolerabit. DAMASCENE; Now the devil, seeing His face shining in prayer, recollected Moses, whose face was glorified. But Moses indeed was arrayed with a glory, which came from without; our Lord, with that which proceeded from the inherent brightness of Divine glory. For since in the hypostatical union there is one and the same glory of the Word and the flesh, He is transfigured not as receiving what He was not, but manifesting to His disciples what He was. Hence, according to Matthew, it is said, that He was transfigured before them, and that His face shone as the sun; for what the sun is in things of sense, God is in spiritual things. And as the sun, which is the fountain of light, cannot be easily seen, but its light is perceived from that which reaches the earth; so the countenance of Christ shines more intensely, like the sun, but His raiment is white as snow; as it follows, And his raiment was white and glistening; that is, lighted up by its participation of the divine light. And a little afterwards, But while these things were so, that it might be shown there was but one Lord of the new and old covenant, and the mouths of heretics might be shut, and men might believe in the resurrection, and He also, who was transfigured, be believed to be the Lord of the living and the dead, Moses and Elias, as servants, stand by their Lord in His glory; hence it follows, And behold there talked with him two men. For it became men, seeing the glory and confidence of their fellow servants, to admire indeed the merciful condescension of the Lord, but to emulate those who had labored before them, and looking to the pleasantness of future blessings, to be the more strengthened for conflicts. For he who has known the reward of his labors, will the more easily endure them. Chrysostomus in Matthaeum: Aliter quoque, quoniam vulgus asserebat eum esse Eliam vel Ieremiam, ut discerneretur inter dominum et famulos, et ut pateat eum non esse adversarium Dei, et legis transgressorem, eos sibi assistentes monstravit: non enim legislator Moyses, et qui pro gloria divina zelatus est Elias astitissent ei: sed et propter virtutes virorum demonstrandas; nam uterque pro mandatis divinis quampluries se morti exposuerat. Volebat etiam discipulos eos imitari in regimine populi, ut fierent mites sicut Moyses, et zelantes sicut Elias. Inducit etiam eos, ut ostendat crucis gloriam, ad consolandum Petrum et alios passionem timentes; unde sequitur et dicebant excessum eius quem completurus erat in Ierusalem. CHRYS. Or else this took place because the multitude said He was Elias or Jeremias, to show the distinction between our Lord and His servants. And to make it plain that He was not an enemy of God, and transgressor of the law, He showed these two standing by Him; (for else, Moses the lawgiver, and Elias who was zealous for the glory of God, had not stood by Him,) but also to give testimony to the virtues of the men. For each had ofttimes exposed Himself to death in keeping the divine commands. He wishes also His disciples to imitate them in the government of the people, that they might be indeed meek like Moses, and zealous like Elias. He introduces them also to set forth the glory of His cross, to console Peter and the others who feared His Passion. Hence it follows, And spoke of his decease, which he should accomplish at Jerusalem. Cyrillus: Videlicet mysterium dispensationis in carne, necnon salutiferam passionem completam in venerabili cruce. CYRIL; The mystery, namely, of His Incarnation, also the life-giving Passion accomplished on the sacred cross. Ambrosius: Mystice autem post verba praedicta, transfiguratio Christi ostenditur; quoniam is qui verba Christi audit et credit, resurrectionis gloriam videbit: octava enim die facta est resurrectio: unde et plerique Psalmi pro octava scribuntur; aut forte ut ostenderet nobis quod dixerat, quod is qui propter Dei verbum perdiderit animam suam, salvam faciet eam, quoniam promissa sua in resurrectione restituet. AMBROSE; Now in a mystical manner, after the words above said, is exhibited the transfiguration of Christ, since he who hears the words of Christ, and believes, shall see the glory of His resurrection. For, on the eighth day the resurrection took place. Hence also several Psalms are written, ‘for the eighth,’ or perhaps it was that He might make manifest what He had said, that he who for the word of God shall lose his own life, shall save it, seeing that He will make good His promises at the resurrection. Beda: Nam sicut post septimam sabbati, qua in sepulchro quieverat, a mortuis resurrexit, et nos post sex saeculi aetates, et septimam quietis animarum, quae interim in alia vita geritur, quasi octava aetate resurgemus. BEDE; For as He rose from the dead after the seventh day of the Sabbath, during which He lay in the tomb, we also after the six ages of this world, and the seventh of the rest of souls, which meanwhile is passed in another life, shall rise again as it were in the eighth age. Ambrosius: Sed Matthaeus et Marcus post dies sex assumptos hos esse commemorarunt: de quo possemus dicere, quod post sex millia annorum, mille enim anni in conspectu Dei tamquam dies una. Sed plures quam sex millia computantur anni; et maluimus sex dies per symbolum intelligere, quod sex diebus mundi opera sunt creata, ut per tempus opera, et per opera mundum intelligamus. Et ideo mundi temporibus impletis, resurrectio futura monstratur, aut quia is qui supra mundum ascenderit, et huius saeculi momenta transcenderit, velut in sublimi locatus, futurae resurrectionis fructus expectabit in aeternum. AMBROSE; But Matthew and Mark have related that He took them with Him after six days, of which we may say after 6000 years, (for a thousand years in the Lord’s sight are as one day;) but more than 6000 years are reckoned. We had rather then take the six days symbolically, that in six days the works of the world were completed, that by the time we may understand the works, by the works the world. And so the times of the world being finished, the resurrection to come is declared; or because, He who has ascended above the world, and has passed beyond the moments of this life, is waiting, seated as it were on a high place, for the everlasting fruit of the resurrection. Beda: Unde in montem oraturus et transfigurandus ascendit, ut ostendat eos qui fructum resurrectionis expectant, et regem in decore suo videre desiderant, mente in excelsis habitare, et continuis precibus debere incumbere. BEDE; Hence He ascends the mountain to pray and be transfigured, to show that those who expect the fruit of the resurrection, and desire to see the King in His glory, ought to have the dwelling place of their hearts on high, and be ever on their knees in prayer. Ambrosius: Putarem in tribus qui ducuntur ad montem, mystice genus humanum comprehensum, quia ex tribus filiis Noe genus omne defluxit humanum, nisi electos cernerem. Tres igitur eliguntur qui ascendunt in montem; quia nemo potest resurrectionis videre gloriam, nisi qui mysterium Trinitatis incorrupta fidei sinceritate servaverit. AMBROSE; I should think that in the three who are taken up into the mountain, was contained in a mystery the human race, because from the three sons of Noah sprung the whole race of man; I did not perceive that they were chosen out. Three then are chosen to ascend the mountain, because none can see the glory of the resurrection, but they who have preserved the mystery of the Trinity with inviolable purity of faith. Beda: Transfiguratus autem salvator gloriam futurae vel suae vel nostrae resurrectionis ostendit; qui qualis tunc apostolis apparuit, post iudicium cunctis apparebit electis. Vestitus autem talis domini sanctorum illius chorus accipitur: qui videlicet domino in terris consistente despectus videbatur; sed illo montem petente, novo candore refulget: quia nunc filii Dei sumus, et nondum apparuit quid erimus; scimus autem quoniam, cum apparuerit, similes ei erimus. BEDE; Now the transfigured Savior shows the glory of His own coming, or our resurrection; who as He then appeared to His Apostles shall in like manner appear to all the elect. But the raiment of the Lord is taken for the band of His Saints, which in truth when our Lord was upon earth seemed to be despised, but when He sought the mount, shines with a new whiteness; for now are we the sons of God; and it does not yet appear what we shall be. But we know that, when he shall appear, we shall be like him. Ambrosius: Vel aliter. Pro tua possibilitate tibi verbum aut minuitur aut crescit; ac nisi altioris prudentiae cacumen ascendas, non tibi apparet quanta sit gloria in Dei verbo. Vestimenta autem verbi sunt sermones Scripturarum, et quaedam intellectus indumenta divini. Et sicut vestitus albus refulsit, ita in oculis tuae mentis divinarum lectionum sensus albescit. Inde apparet Moyses et Elias, hoc est lex et propheta in verbo; neque enim lex potest esse sine verbo, nec propheta nisi qui de Dei filio prophetavit. AMBROSE; Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.
Lectio 7
Theophylactus: Christo vacante orationi, Petrus somno deprimitur: infirmus enim erat, et quod humanum erat implevit; unde dicitur Petrus vero, et qui cum illo erant, gravati erant somno. Excitati autem gloriam eius cernunt, et duos viros cum eo; unde sequitur et evigilantes viderunt maiestatem eius, et duos viros qui stabant cum illo. THEOPHYL. While Christ is engaged in prayer, Peter is heavy with sleep, for he was weak, and did what was natural to man; as it is said, But Peter and they that were with him were heavy with sleep. But when they awake, they behold His glory, and the two men with Him; as it follows, And when they were awake, they saw his glory, and the two men that stood with him. Chrysostomus in Matthaeum: Vel somnum vocat ingestum eis nimium stuporem ex illa visione: neque enim nocturnum tempus erat, sed lucis excellentia gravabat oculorum debilitatem. CHRYS. Or, by the word sleep, he means that strange maze that fell upon them by reason of the vision. For it was not night time, but the exceeding brightness of the light weighed down their weak eyes. Ambrosius: Premit enim incomprehensibilis splendor divinitatis, nostri corporis sensus: nam si solis radium e regione oculorum contuentium corporea nequit acies continere, quomodo Dei gloriam humanorum ferret corruptela membrorum? Et fortasse ideo gravati somno erant, ut resurrectionis viderent speciem post quietem. Itaque vigilantes viderunt maiestatem eius: nemo enim nisi vigilans gloriam videt Christi. Delectatus est Petrus: et quem saeculi huius illecebrosa non caperent, gloria resurrectionis illexit; unde sequitur et factum est cum discederent ab illo, ait Petrus ad Iesum: praeceptor, bonum est nos hic esse. AMBROSE; For the incomprehensible brightness of the Divine nature oppresses our bodily senses. For if the sight of the body is unable to contain the sun’s ray when opposite to the eyes which behold it, how can the corruption of our fleshly members endure the glory of God? And perhaps they were oppressed with sleep, that after their rest they might behold the sight of the resurrection. Therefore when they were awake they saw His glory. For no one, except he is watching, sees the glory of Christ. Peter was delighted, and as the allurements of this world enticed him not, was carried away by the glory of the resurrection. Hence it follows, And it came to pass as they departed, &c. Cyrillus: Aestimabat forsan divus Petrus imminere tempus regni Dei; et ideo approbat montis incolatum. CYRIL; For perhaps holy Peter imagined that the kingdom of heaven was at hand, and therefore it seemed good to him to abide on the mount. Damascenus: Non est autem bonum, Petre, tibi quod Christus ibi moretur: quoniam si mansisset, nequaquam tibi facta promissio consequeretur effectum: neque enim claves obtinuisses regni, nec mors tyranni abolita esset. Non quaeras ante tempus felicia, ut Adam deificationem. Erit quando hunc aspectum indesinenter percipias, et cohabitabis illi qui lux est et vita. DAMAS. It were not good for you, Peter, that Christ should abide there, for if He had remained, the promise made to you would never receive its accomplishment. For neither would you have obtained the keys of the kingdom, nor the tyranny of death been abolished. Seek not bliss before its time, as Adam did to be made a God. The time shall come when you shall enjoy the sight without ceasing, and dwell together with Him who is light and life. Ambrosius: Petrus autem non solum affectu, sed etiam factorum devotione praestantior, ad aedificanda tabernacula tria impiger operarius, communis obsequii ministerium pollicetur; sequitur enim et faciamus tria tabernacula: unum tibi, et unum Moysi, et unum Eliae. AMBROSE; But Peter distinguished not only by earnest feeling, but also by devout deeds, wishing like a zealous workman to build three tabernacles, offers the service of their united labor; for it follows, let us make three tabernacles, one for you, &c. Damascenus: Non autem te dominus tabernaculorum, sed universalis Ecclesiae constructorem constituit: verba tua tui discipuli, oves tuae, mandaverunt effectui, Christo tabernaculum construentes, necnon et servis eius. Hoc autem non ex intentione Petrus proferebat, sed inspiratione spiritus revelantis futura; unde sequitur nesciens quid diceret. DAMAS. But the Lord ordained you not the builder of tabernacles, but of the universal Church. Your words have been brought to pass by your disciples, by your sheep, in building a tabernacle, not only for Christ, but also for His servants. But Peter said not this deliberately, but through the inspiration of the Spirit revealing things to come, as it follows, not knowing what he said. Cyrillus: Nesciebat etiam quid diceret: neque enim aderat tempus finis saeculi, nec participandae a sanctis promissae spei: et cum iam sumeret exordium dispensatio, quo pacto Christum oportebat desistere a mundi dilectione, volentem pati pro eo? CYRIL; He knew not what he said, for neither was the time come for the end of the world, or for the Saints’ enjoyment of their promised hope. And when the dispensation was now commencing, how was it fitting that Christ should abandon His love of the world, Who was willing to suffer for it? Damascenus: Decebat etiam non solum perstringere fructum incarnationis ad opus existentium in monte, sed diffundi ad omnes credentes quod per crucem et passionem erat consummandum. DAMAS. It behoved Him also not to confine the fruit of His incarnation to the service of those only who were on the mount, but to extend it to all believers, which was to be accomplished by His cross and passion. Titus: Ignorabat etiam Petrus quod dixerat, quia non oportebat tribus tria tabernacula facere: non enim connumerantur domino famuli, nec comparantur creaturae creatori. TITUS BOST. Peter also was ignorant what he said, seeing that it was not proper to make three tabernacles for the three. For the servants are not received with their Lord, the creature is not placed beside the Creator. Ambrosius: Neque capit humana conditio in hoc corruptibili corpore facere tabernaculum Deo, sive in animo, sive in corpore, sive in quolibet alio loco. Et quamvis nesciret quid diceret, tamen pollicebatur officium; cui non inconsulta petulantia, sed praematura devotio fructus pietatis accumulat: nam quod ignorabat, conditionis fuit; quod promittebat, devotionis. AMBROSE; Nor does the condition of man in this corruptible body allow of making a tabernacle to God, whether in the soul or in the body, or in any other place; and although he knew not what he said, yet a service was offered which not by any deliberate forwardness, but its premature devotion, receives in abundance the fruits of piety. For his ignorance was part of his condition, his offer of devotion. Chrysostomus in Matthaeum: Vel aliter. Audiebat quod oportebat ipsum mori, et tertia die resurgere; videbat autem multam distantiam et solitudinem; unde consideravit quod plurimam haberet locus tutelam; ob hoc dixit bonum est hic esse. Aderat quoque Moyses, qui nubem intravit, et Elias, qui in monte ignem deduxit. Igitur Evangelista confusionem mentis eius ex qua hoc proferebat, ostendens, dixit nesciens quid diceret. CHRYS. Or else Peter heard that it was necessary Christ must die, and on the third day rise again, but he saw around him a very remote and solitary place; he supposed therefore that the place had some great protection. For this reason he said, It is good for us to be here. Moses a too was present, who entered into the cloud. Elias, who on the mount brought down fire from heaven. The Evangelist then, to indicate the confusion of mind in which he utters this, added, Not knowing what he said. Augustinus de Cons. Evang: Quod autem hic Lucas dixit de Moyse et Elia et factum est dum discederent ab illo, ait Petrus ad Iesum: praeceptor, bonum est nos hic esse, non debet putari contrarium ei quod Matthaeus et Marcus ita coniunxerunt, Petrum haec suggessisse, quasi adhuc Moyses et Elias cum domino loquerentur; non enim expresserunt tunc, sed tacuerunt potius quod iste addidit, illis descendentibus, hoc Petrum domino suggessisse. AUG. Now in what Luke here says of Moses and Elias, And it came to pass as they departed from him, Peter said to Jesus, Master, it is good for us to be here, he must not be thought contrary to Matthew and Mark, who have so connected Peter’s suggestion of this, as if Moses and Elias were still speaking with our Lord. For they did not expressly state that Peter said it then, but rather were silent about what Luke added, that as they departed, Peter suggested this to our Lord. Theophylactus: Petro autem dicente faciamus tria tabernacula, dominus tabernaculum non manufactum fabricat, et in eum ingreditur cum prophetis; unde subditur haec autem illo loquente, facta est nubes, et obumbravit eos: ut ostenderet quod non minor est patre: sicut enim in veteri testamento in nube habitare dominus dicebatur, sic et nunc nubes suscepit dominum, non caliginosa, sed lucida. THEOPHYL. But while Peter spoke, our Lord builds a tabernacle not made with hands, and enters into it with the Prophets. Hence it is added, While he thus spoke there came a cloud and overshadowed them, to show that He was not inferior to the Father. For as in the Old Testament it was said, the Lord dwelt in the cloud, so now also a cloud received our Lord, not a dark cloud, but bright and shining. Basilius: Nam obscuritas legis transierat: sicut enim fumus ab igne, sic nubes a luce causata est. Verum, quia nebula signum tranquillitatis est, quies futurae mansionis ostenditur per nubis operimentum. BASIL; For the obscurity of the Law had passed away; for as smoke is caused by the fire, so the cloud by light; but because a cloud is the sign of calmness, the rest of the future state is signified by the covering of a cloud. Ambrosius: Divini enim spiritus est obumbratio ista, quae non caligat affectibus hominum, sed revelat occulta. AMBROSE; For it is the overshadowing of the divine Spirit which does not darken, but reveals secret things to the hearts of men. Origenes in Matthaeum: Hanc autem gloriam discipuli sufferre nequeuntes, procubuerunt humiliati sub potenti dextera Dei, nimium timentes, cum scirent quod dictum fuit Moysi: non videbit homo faciem meam, et vivet; unde sequitur et timuerunt intrantibus illis in nubem. ORIGEN; Now His disciples being unable to bear this, fell down, humbled under the mighty hand of God, greatly tom afraid since they knew what was said to Moses, No man shall see my face, and live. Hence it follows, And they feared as they entered into the cloud. Ambrosius: Cognosce autem nubem istam non coacti aeris caligine piceam, et quae caelum tenebrarum horrore subtexat, sed lucidam nubem, quae nos non pluvialibus aquis immadidet, sed qua mentes hominum in voce Dei omnipotentis emissa fidei ros rigavit; sequitur enim et vox facta est de nube, dicens: hic est filius meus dilectus. Non Elias filius, non Moyses filius; sed hic est filius, quem solum videtis. AMBROSE; Now observe, that the cloud was not black from the darkness of condensed air, and such as to overcast the sky with a horrible gloom, but a shining cloud, from which we were not moistened with rain, but as the voice of Almighty God came forth the dew of faith was shed upon the hearts of men. For it follows, And there came a voice out of the cloud, saying, This is my beloved Son: hear you him. Elias was not His Son. Moses was not. But this is the Son whom you see alone. Cyrillus: Qualiter ergo oportebat eum qui revera filius est, factum vel creatum existimare, Deo patre desuper intonante hic est filius meus? Quasi dicat: non unus ex filiis, sed qui vere et naturaliter est filius; ad cuius exemplar alii sunt adoptivi. Illi ergo iussit obedire, cum subdit ipsum audite; et magis quam Moysen et Eliam, quia Christus est finis legis et prophetarum; unde signanter Evangelista subdit et dum fieret vox, inventus est Iesus solus. CYRIL; How then should men suppose Him who is really the Son to be made or created, when God the Father thundered c. from above, This is my beloved Son! as if He said, Not one of My sons, but He who is truly and by nature My Son, according to whose example the others are adopted. He ordered them then to obey Him, when He added, Hear you him. And to obey Him more than Moses and Elias, for Christ is the end of the Law and the Prophets. Hence the Evangelist adds significantly, And when the voice was past, Jesus was found alone. Theophylactus: Ne scilicet putaret aliquis hoc dictum hic est filius meus dilectus, de Moyse vel Elia fuisse prolatum. THEOPHYL. Lest in truth any one should suppose that these words, This is my beloved Son, were uttered about Moses or Elias. Ambrosius: Recesserunt ergo illi ubi coeperat dominus designari. Tres etiam in principio videntur, unus in fine: perfecta enim fine unum sunt. Ergo et illi quasi recipiuntur in Christi corpus, quia et nos unum erimus in Christo Iesu; aut fortasse quia lex et prophetae ex verbo. AMBROSE; They then departed, when our Lord’s manifestation had begun. There are three seen at the beginning, one at the end; for faith being made perfect, they are one. Therefore are they also received into the body of Christ, because we also shall be one in Christ Jesus; or perhaps, because the Law and the Prophets came out from the Word. Theophylactus: Quae autem ex verbo coeperunt, in verbo desinunt: per hoc enim innuit quod usque ad tempus aliquod lex et prophetae apparerent, sicut hic Moyses et Elias; postmodum autem solus Iesus, illis recedentibus: nam nunc Evangelium manet transactis legalibus. THEOPHYL. Now those things which began from the Word, end in the Word. For by this he implies that up to a certain time the Law and the Prophets appear, as here Moses and Elias; but afterwards, at their departure, Jesus is alone. For now abides the Gospel, legal things having passed away. Beda: Et nota, sicut domino in Iordane baptizato, sic etiam in monte clarificato totius Trinitatis mysterium declarari; quia gloriam illius, quam in Baptismate confitemur, in resurrectione videbimus. Nec frustra spiritus sanctus hic in lucida nube, illic apparet in columba: quia qui nunc simplici corde fidem quam percepit servat, tunc luce apertae visionis quae crediderat contemplabitur. BEDE; And mark, that as when our Lord was baptized in Jordan, so also when He was glorified on the Mount, the mystery of the whole Trinity is declared, for His glory which we confess at baptism, we shall see at the resurrection. Nor in vain does the Holy Spirit appear here in the cloud, there in the form of a dove, seeing that he who now preserves with a simple heart the faith which he receives, shall then in the light of open vision look upon those things which he believed. Origenes: Non vult autem Iesus dici quae ipsius spectant ad gloriam ante suam passionem; unde sequitur et ipsi tacuerunt, et nemini dixerunt in illis diebus quicquam ex his quae viderant: offensi enim fuissent, et praecipue vulgus, si vidisset crucifigi eum qui sic fuerat glorificatus. ORIGEN; Now Jesus wishes not those things which relate to His glory to be spoken of before His passion. Hence it follows, And they kept it close. For men would have been offended, especially the multitude, if they saw Him crucified Who had been so glorified. Damascenus: Hoc etiam praecepit dominus, sciens discipulos imperfectos, qui nondum sortiti erant plenam spiritus participationem; ne corda aliorum qui non viderant, subverterentur tristitia: et ne proditor incitaretur ad invidiae rabiem. DAMAS. This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.
Lectio 8
Beda: Loca rebus congruunt. In monte dominus orat, transformatur, discipulis arcana suae maiestatis aperuit; in inferiora descendens, turbae occursu excipitur; unde dicitur factum est autem in sequenti die, descendentibus illis de monte, occurrit illis turba multa. Sursum patris vocem pandit, deorsum spiritus malos expellit; unde sequitur et ecce vir de turba exclamavit dicens: magister, obsecro te, respice in filium meum. BEDE; Certain places accord with certain events. On the Mount our Lord prays, is transfigured, reveals the secrets of His glory to His disciples; as He descends to the lower parts, He is received by a large concourse. As it is said, And it came to pass, that on the next day, when he was come down from the hill, much people met him. Above He makes known the voice of the Father, below He expels the evil spirits. Hence it follows, And, behold, a man of the company cried out, saying, Master, I beseech you look upon my son. Titus: Videtur mihi sapiens quidem hic esse; non enim dixit salvatori: fac hoc vel istud; sed respice. Hoc enim sufficit ad salutem, sicut propheta dicebat: respice in me, et miserere mei. Et dicit in filium meum, ut rationabilem demonstret inverecundiam, quod solus in multitudine clamat. Addit quia unicus est mihi; quasi dicat: nullus alius expectatur futurus remedium senectutis. Consequenter explicat passionem, ut audientem moveat ad pietatem, dicens et ecce spiritus apprehendit eum, et subito clamat, et elidit, et dissipat eum cum spuma, et vix discedit dilanians eum. Deinde videtur criminari discipulos; sed magis respondit, quod iuste verecundiam deposuerit, dicens et rogavi discipulos tuos ut eicerent illum, et non potuerunt; quasi dicat: non putes quod leviter ad te pervenerim: stupenda est dignitas tua, nec statim te molestavi: ad discipulos tuos accessi primo; nunc quia non curaverunt, cogor proficisci ad te; unde et dominus non ipsum, sed genus incredulum increpat; sequitur enim respondens autem Iesus dixit: o generatio infidelis et perversa, usquequo ero apud vos, et patiar vos? TITUS BOST. It seems indeed to me that this was a wise man. For he said not to the Savior, “Do this or that,” but, Look on my son, for this suffices for His salvation; as the prophet said, Look on me, and have mercy on me; and he says, on my son, to show that his was a reasonable forwardness in crying out aloud among the multitude. He adds, for he is my only child. As if to say, There is none other I can expect to be the consolation of my old age. He next enters into the sufferings, that he may move his Hearer to compassion, saying, And, lo, the spirit takes him. He then seems to accuse the disciples, but his answer is rather a justification of his casting aside his fear, saying, And I besought your disciples to cast him out: and they could not. As if he said, Think not that I have come lightly to You. Marvelous is Your greatness! I did not intrude upon Your presence at once, but went first to Your disciples. Because they failed to work the cure, I am now compelled to approach You. Our Lord therefore does not blame him, but the faithless generation; for it follows, And Jesus answering said, Of faithless and perverse generation. Chrysostomus in Matthaeum: Sed hunc hominem multum infirmari in fide, Evangeliorum Scriptura ostendit ex pluribus; ex eo scilicet quod dixit: adiuva incredulitatem meam, et: si potes, et ex eo quod Christus dixit: credenti omnia possibilia sunt. CHRYS. But that this man was much weakened in faith, the writings of the Gospel show us in several places. In that place where he says, Help you my unbelief; and, If you can. And in that where Christ said, All things are possible to him that believes, &c. Cyrillus: Unde melius puto incredulum reputatum daemoniaci patrem, quod et sacros apostolos obiurgavit, dicens eos non posse imperare Daemonibus; potius autem erat honorando Deum ab eo petere gratiam; annuit enim veneratus. Qui autem dicit debilitari erga virtutem quae est in spiritus malignos, eos qui a Christo adepti sunt potestatem eiciendi eos, gratiam magis calumniatur quam fulgentes ea, in quibus Christus operatur. Unde offenditur Christus accusatis sanctis quibus est commissum verbum praedicationum sacrarum; propter quod dominus increpat eum et concordes ei, dicens o generatio infidelis et perversa; quasi dicat: causa tuae infidelitatis, gratia effectum sortita non est. CHRYS. Hence it seems to me more correct to account the father of the demoniac unbelieving, because he also casts reproach upon the holy Apostles, saying that they could not subdue the evil spirits. But it were better to have sought favor from God by honoring Him, for He has respect to them that fear Him. But he who says that those are weak with respect to their power over evil spirits, who have obtained that power from Christ, calumniates rather the grace than those who are adorned with that grace in whom Christ works. Christ is therefore offended with the accusation of the saints, to whom was entrusted the word of holy preaching. Wherefore the Lord rebukes him and those like-minded with him, saying, O faithless and perverse generation. As if He said, Because of your unbelief the grace has not received its accomplishment. Chrysostomus: Non autem dirigit sermonem ad eum tantum, sed ad omnes Iudaeos, ne faciat eum haesitare: oportebat enim scandalizari quamplures. CHRYS. Now He does not direct His words to him alone but to all the Jews, lest He should cause him to doubt. For it must have been that many were offended. Theophylactus: Quod autem dicit perversa, demonstrat quod non a principio, neque naturaliter inerat eis malitia; sed natura quidem erant recti semen Abrahae existentes, sed per malitiam erant perversi. THEOPHYL. By the word perverse, He shows that this wickedness in them was not originally or by nature, for by nature indeed they were upright, being the seed of Abraham, but became perverted through malice. Cyrillus: Quasi nescientes procedere rectis incessibus. Cum eis autem qui sic sunt dispositi, Christus commorari dedignatur; unde dicitur usquequo ero apud vos, et patiar vos? Ferens quasi moleste eorum conversationem propter pravitatem ipsorum. CYRIL; As if not knowing how to continue in the right beginnings. Now Christ disdains to dwell with those who are thus disposed. Hence He says, How long shall I be with you, and suffer you? Feeling troubled with their company, because of their evil deeds. Chrysostomus: Per hoc etiam ostendit desideratum sibi esse suum recessum, et quod non erat grave crucis patibulum, sed magis ipsorum conversatio. CHRYS. Hereby also He shows that His departure was desired by Him, not because the suffering of the cross was grievous, but rather their conversation. Beda: Non quod taedio superatus sit mansuetus et mitis; sed in similitudinem medici si aegrotum videat contra sua praecepta se gerere, dicat: usquequo accedam ad domum tuam, me aliud iubente, te aliud faciente? Intantum autem non est iratus homini, sed vitio, ut statim intulerit adduc huc filium tuum. BEDE; Not that weariness has overcome His patience, but after the manner of a physician, when he sees a sick man acting contrary to his commands, he says, How long shall I come to your house when I order one thing, you do another. But to prove that He was not angry with the man, but with the sin, He immediately added, Bring your son hither. Titus: Poterat quidem solo iussu eum liberare; sed propalat suam passionem subiciens infirmum praesentium visioni. Deinde Daemonium, postquam dominum sensit, concutit puerum; unde sequitur et cum accederet, elisit illum Daemonium et dissipavit; ut sic prius exprimatur passio, deinde adhibeatur remedium. TITUS BOST. He might indeed have healed him by His simple command, but He makes his sufferings public, bringing, the weak in faith to the sight of things present. Then the devil, when he perceived our Lord, rends and dashes the child down; as it follows, And as he was yet a coming, the devil threw him down, and tore him; that so first the sufferings should be made manifest, then the remedy be applied. Chrysostomus: Non tamen hoc dominus ad ostentationem facit, sed causa patris; ut cum viderit Daemonium conturbari propter solam vocationem, sic saltem inducatur ad fidem futuri miraculi; de quo sequitur et increpavit Iesus spiritum immundum, et sanavit puerum, et reddidit illum patri eius. CHRYS. The Lord however does this not for display, but for the father’s sake, that upon seeing the devil disturbed at the mere summons, he might thus at least be led to the belief of the future miracles; of which it follows, And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father. Cyrillus: Antea autem non erat patris, sed Daemonis occupantis. Subdit autem Evangelista stupere plebem in magnaliis Dei, dicens stupebant autem omnes in magnitudine Dei, quod dicit propter donum Christi, qui sacris quoque apostolis contulit potestatem agendi divina miracula, et imperandi Daemonibus. CYRIL; Now before not his father but the devil possessed him, but now the Evangelist adds that the people were astonished at the greatness of God, saying, And all were amazed at the mighty power of God, which he says, because of the gift of Christ, who conferred on the holy Apostles also the power of working divine miracles, and having the mastery over evil spirits. Beda: Mystice autem pro qualitate meritorum quotidie aliis ascendit dominus, dum perfectos, quorum conversatio in caelis est, sublimius extollendo glorificat, et de aeternis instruit, et docet quae a turbis audiri non valent; aliis autem descendit, dum terrenos et insipientes confortat, docet et castigat. Hunc autem daemoniacum Matthaeus lunaticum, Marcus surdum et mutum describit: significat enim illos qui ut luna mutantur, per diversa vitia crescentes et decrescentes; qui muti sunt non confitendo fidem, et surdi, nec ipsum fidei audiendo sermonem. Dum puer autem ad dominum accedit, eliditur: quia conversi ad dominum plerumque a Daemonio gravius pulsantur, ut vel odium virtutis incutiat, vel expulsionis suae vindicet iniuriam: sicut Ecclesiae primordiis tot gravissima intulit certamina, quot suo regno doluit subito illata dispendia. Non puerum autem qui vim patiebatur, sed Daemonem qui inferebat increpat: quia qui peccantem emendare desiderat, vitium arguendo et odiendo depellere, sed hominem debet amando refovere, donec sanatum spiritualibus Ecclesiae possit reddere patribus. BEDE; Now in a mystical manner in proportion to their deserts does our Lord daily ascend to some men, seeing that the perfect and those whose conversation is in heaven, He glorifies by exalting higher, instructing them in things eternal, and teaching them things which can not be heard by the multitude, but to others he descends, in that He strengthens the earthly and foolish men, teaching and chastening them. Now this demoniac Matthew calls a lunatic; Mark, deaf and dumb. Matthew signifies those who change as the moon, increasing and decreasing through different vices, Mark those, who are dumb in not confessing the faith, deaf in not hearings the very word of faith. While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instill a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom. But our Lord rebukes not the boy who suffered violence, but the evil spirit who inflicted it; for he who desires to correct the sinner, ought by reproof and abhorrence to drive away the vice, but to revive the man by gentleness, until he can restore him to the spiritual father of the Church.
Lectio 9
Cyrillus: Omnia quaecumque operabatur Iesus, admiratione digna penes omnes erant: irradiabat enim quiddam praecipuum et divinum in qualibet operatione ipsius, secundum illud: gloriam et decorem superpones ei. Et si omnes quidem mirarentur in his quae faciebat, ipse tamen haec quae sequuntur, non omnibus, sed discipulis retulit; unde dicitur omnibusque mirantibus in omnibus quae faciebat, dixit ad discipulos suos: ponite vos in cordibus vestris sermones istos. Ostenderat in monte discipulos gloriam suam, et post hoc liberaverat quemdam a spiritu nequam; sed oportebat eum sustinere passionem pro nobis. Poterant autem discipuli conturbari dicentes: numquid decepti sumus dum Deum esse eum arbitraremur? Ut ergo scirent quid circa ipsum futurum erat, velut quoddam depositum iubet eos in mente habere passionis mysterium, dicens ponite vos in cordibus vestris. Quod dicit vos, distinguit eos ab aliis: neque enim oportebat vulgares scire quoniam passurus esset; sed erant potius certificandi quoniam mortuus resurgeret, destruens mortem, ne scandalizarentur. CYRIL; Every thing that Jesus did claimed admiration from all men for a peculiar and divine light reflected upon each; of His works, according to the Psalms, honor and majesty will you lay upon him. Although all indeed man marveled at those things which He did, He however addresses what follows, not to all, but to His disciples; as it is said, But while they wondered every one, &c. He had shown His glory on the mount to His disciples, and after this delivered a man from an evil spirit, but it was necessary for Him to undergo His passion for our salvation. Now His disciples might have been perplexed, saying, “Have we then been deceived in that we thought him to be God?” That they might know then what was to happen to Him, He bids them lay up in their minds as a certain deposit the mystery of His passion, saying, Let these sayings sink down in your hearts. By the word your, He distinguishes them from others. For the multitude were not to know that He was about to suffer, but were rather to be assured that the dead would rise again, destroying death, lest they should be offended. Titus: Cunctis igitur admirantibus signa, ipse praenuntiat passionem: non enim signa salvant, sed crux beneficia praestat; unde subditur filius enim hominis futurum est ut tradatur in manus hominum. TITUS BOST. While all thus were wondering at the miracles, He foretell His passion. For miracles do not save, but the cross conveys the benefit. Hence he adds, For the Son of man shall be delivered into the hands of men. Origenes in Matthaeum: Non autem exprimit manifeste a quo tradendus sit: aliquis enim dicit eum tradendum a Iuda, aliquis a populo. Paulus autem dicit quod Deus pater pro nobis omnibus tradidit eum; sed Iudas tamquam pro pecunia tradens eum hostiliter prodidit; sed pater beneficii causa. ORIGEN; But it is not clearly expressed by whom He is to be delivered, for one says, that He is to be delivered up by Judas, another by the devil; but Paul says, that God the Father delivered Him up for us all; but Judas, as he delivered Him up for money, did it traitorously, the Father for His mercies’ sake. Theophylactus: Eorum autem infirmitati dominus condescendens et eos disciplina quadam gubernans, quod de cruce dictum est, intelligere non permisit; unde sequitur at illi ignorabant verbum istud, et erat velatum ante eos ut non sentirent illud. THEOPHYL. Now our Lord in condescension to their infirmities and governing them with a kind of economy, did not permit them to understand what was said of the cross; as it follows, But they understood not. Beda: Haec ignorantia discipulorum non tam de tarditate quam de amore nascitur; qui carnales adhuc, et mysterii crucis ignari, quem Deum verum crediderunt, moriturum credere nequiverunt: et quia per figuras eum saepe loquentem audire solebant, etiam quae de sua traditione loquebatur, figurative eum illud significare putabant. BEDE; This ignorance of the disciples proceeds not so much from slowness of understanding as from affection, for since they were yet carnal and ignorant of the mystery of the cross, they could not believe that He whom they thought to be really God would suffer death. And because they were often accustomed to hear Him speak by figure, they thought that He meant figuratively something else, by what He said of His betrayal. Cyrillus: Dicet autem aliquis forsan: qualiter ignoraverunt discipuli crucis Christi mysterium, cum per umbram legis in pluribus locis tangeretur? Sed, ut Paulus commemorat, usque ad hodiernum diem, quando legitur Moyses, velamen adiacet cordi eorum. Expedit ergo accedentes ad Christum dicere: detege oculos meos, et contemplabor mirabilia de lege tua. CYRIL; Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, Even to this day, when Moses is read, the vale is upon their hearts. It becomes then those who approach Christ, to say, Open you my eyes, that I may behold, the wonderful things out of your law. Theophylactus: Vide etiam discipulorum reverentiam in hoc quod sequitur et timebat interrogare eum de hoc verbo: nam timor gradus est reverentiae. THEOPHYL. Mark also the reverence of the disciples in what follows, And, they feared to ask him of that saying. For fear is the first step to reverence.
Lectio 10
Cyrillus: Insidiatur Diabolus multimode diligentibus optimam vitam; et si quidem per carnales illecebras obsidere valet alicuius mentem, affectus voluptatem exacuit: si quis hos effugerit laqueos cupidinis, gloriae suscitat passionem, quae quidem passio vanae gloriae invasit quemdam apostolorum suorum; unde dicitur intravit autem cogitatio in eos, quis eorum esset maior: hoc enim cogitare est cupientis ceteris superesse. Improbabile autem puto omnes discipulos hanc aegritudinem incurrisse: et ideo ne crimen aliquod contra aliquem discipulorum Evangelista machinari videretur, exprimit indeterminate dicens, quod intravit in eos cogitatio. CYRIL; The devil lays plots of various kinds for them that love the best way of life. And if indeed by carnal allurements he can gain possession of a man’s heart, He sharpens his love of pleasure; but if a man has escaped these snares, he excites in him a desire of glory, and this passion for vain-glory had seized some one of His apostles. Hence it is said, Then there arose a reasoning among them, which of them should be the greatest. For to have such thoughts, belongs to him who desires to be superior to the rest; but I think it improbable that all the disciples gave way to this weakness; and therefore suppose that the Evangelist, not to seem to lay the charge to any individual, expresses himself indefinitely, seeing, that there arose a reasoning among them. Theophylactus: Videtur autem hanc passionem ex hoc ortam fuisse quod daemoniacum curare non valuerunt, eis de hoc altercantibus; uno dicente quod non propter meam impotentiam, sed alterius curari non valuit, ut ex hoc accensa contentio fuerit quis eorum maior esset. THEOPHYL. Now it seems that this feeling was excited by the circumstance of their not being able to cure the demoniac. And while they were disputing thereupon, one said, It was not owing to my weakness, but another’s, that he could not be cured; and so thereby was kindled a strife among them, which was the greatest. Beda: Vel quia viderant Petrum, Iacobum et Ioannem seorsum ductos in montem, et Petro claves regni caelorum promissas fuisse, irati sunt, vel ipsos tres ceteris, vel Petrum omnibus esse praelatum: vel quia tributi solutione Petrum ipsi domino parificatum viderant, ipsum prae ceteris arbitrabantur praeferendum. Sed diligens lector hanc intra eos quaestionem etiam ante didrachma redditum inveniet fuisse versatam. Denique Matthaeus hoc in Capharnaum memorat esse gestum. Dicit autem Marcus: et venerunt Capharnaum. Qui cum in domo essent, interrogabat eos: quid in via tractabatis? At illi tacebant: siquidem inter se in via disputaverant quis illorum esset maior. BEDE; Or, because they saw Peter, James, and John, taken apart to the mount, and the keys of the kingdom of heaven promised to Peter, they were angry that these three, or Peter, should have precedence over all; or because in the payment of the tribute they saw Peter made equal to the Lord, they supposed he was to be placed before the rest. But the attentive reader will find that the question was raised among them before the payment of the penny. For in truth Matthew relates that this took place at Capernaum; but Mark says, And he came to Capernaum, and being; the house, he asked them, What was it that you disputed among yourselves in the way? But they held their peace, for by the way they had disputed among themselves who should be the greatest. Cyrillus: Dominus autem, qui novit salvos facere, videns in mente discipulorum super hoc cogitationem exortam, velut quamdam amaritudinis radicem, priusquam augmentum susciperet, radicitus eam evellit: cum enim inchoant passiones in nobis, facile devincuntur; sed auctae difficile sunt mobiles; unde sequitur at Iesus videns cogitationes cordis eorum, apprehendit puerum et statuit illum penes se. Discat qui nudum hominem putat esse Iesum, se errasse; quamvis enim verbum caro factum sit, mansit tamen Deus: nam solius Dei est posse rimari corda et renes. Quod autem puerum assumpsit, et ponebat penes se, agebatur causa apostolorum utilitatis et nostrae. Depascitur enim inanis gloriae morbus ut plurimum eos, qui praeeminent in hominibus aliis. Puer autem sinceram gerit mentem, immaculatum cor, et manet in simplicitate cogitationum: non ambit honores, nec novit cuiusvis praerogativae modum, nec refugit videri minus se habere, non multam gerit severitatem in mente et corde. Tales autem dominus amplexatur, et diligit, et prope se dignatur habere, quasi qui elegerunt quae sua sunt sapere. Ait enim: discite a me, quia mitis sum et humilis corde; unde sequitur et ait: quicumque susceperit puerum istum in nomine meo, me recipit; quasi dicat: quando una et eadem est merces honorantibus sanctos, sive forsan minimus sit, sive praeclarus honore et gloria, quia in eo Christus suscipitur; quomodo non vanum est petere invicem fungi praerogativa? CYRIL; But our Lord, Who knew how to save, seeing in the hearts of the disciples the thought that had risen up thereupon as it were a certain root of bitterness, plucks it up by the roots before it received growth. For when passions first begin in us, they are easily subdued; but having gained strength, they are with difficulty eradicated. Hence it follows, And Jesus perceiving the thought of their heart &c. Let him who thinks Jesus to be mere man, know that he has erred, for the Word, although made flesh, remained God. For it is God alone Who is able to search into the heart and reins. But in taking a child, and placing it beside Him, He did it for the Apostles’ sake and ours. For the disease of vain-glory feeds generally on those who have the preeminence among other men. But a child has a pure mind and unspotted heart, and abides in simplicity of thought; he courts not honors, nor knows the limits each one’s power, nor shuns seeming to be inferior to others, bearing no moroseness in his mind or heart. Such the Lord embraces and loves, and thinks them worthy to be near Him, as those who had chosen to taste of the things which are His; for He says, Learn of me, for I am meek and lowly of heart. Hence it follows, And he says to them, Whosoever shall receive a child in my name, receives me. As if He were to say, Seeing that there is one and the same reward to those that honor the saints, whether perchance such an one be the least, or one distinguished for honors and glory, for in him is Christ received, how vain is it to see to have the preeminence; Beda: In hoc autem vel simpliciter pauperes Christi ab his qui velint esse maiores, pro eius docet honore suscipiendos; vel malitia parvulos istos esse suadet; unde cum diceret quicumque susceperit puerum istum, addit in nomine meo; ut scilicet formam virtutis, quam natura duce puer observat, ipsi pro nomine Christi rationis industria sequantur. Sed quia et se in puero suscipi docet, et ipse puer natus est nobis, ne putaretur hoc esse solum quod videbatur, subiunxit et quicumque me recipit, recipit illum qui misit me: talem se utique ac tantum credi volens, qualis et quantus est pater. BEDE; Now herein He either teaches, that the poor of Christ are to be received by those who wish to be greater simply for His honor, or He persuades men that they are children in malice. Hence when He said, Whoever shall receive that child, he adds, in my name; that in truth they may pursue with diligence and reason for Christ’s name that form of virtue which the child observes, with only nature for its guide. But because He also teaches that He is received in the child, and He Himself was born to us a child; lest it should be thought that this was all which was seen, He subjoined, And whoever shall receive me, receives him that sent me; wishing verily to be believed, that as was the Father, such and so great was He. Ambrosius: Qui enim imitatorem Christi recipit, Christum recipit; et qui imaginem Dei recipit, Deum recipit. Sed quia imaginem Dei non poteramus videre, facta est nobis per incarnationem verbi praesens, ut reconciliaretur nobis quae supra nos est, divinitas. AMBROSE; For he who receives the followers of Christ, receives Christ; and he who receives the image of God, receives God; but because we cannot see the image of God, it has been made present to us by the incarnation of the Word, that the divine nature which is above us, may be reconciled to us. Cyrillus: Adhuc autem magis insinuat praemissi verbi intentionem, dicens nam qui minor est inter vos omnes, hic maior est. Quod de modesto dicit, qui nihil de se sublime putat propter honestatem. CYRIL; Now He still more plainly conveys the meaning of the preceding words, saying, For he that is least among you all, the same shall be great; in which He speaks of the modest man who from honesty thinks nothing high of himself. Theophylactus: Quia dominus dixerat qui minor est inter vos omnes, hic maior est, timuit Ioannes ne forte malum aliquod fecerint, propria potestate quemdam hominem prohibentes; nam prohibitio non minorem prohibentem ostendit, sed maius aliquid sapientem; unde subditur respondens autem Ioannes dixit: praeceptor, vidimus quemdam in nomine tuo eicientem Daemonia, et prohibuimus eum: non quidem invidentes, sed operationem miraculorum diiudicantes: non enim cum eis miraculorum potestatem acceperat, neque eum dominus miserat sicut illos, neque Iesum in omnibus sequebatur; unde subdit qui non sequitur te nobiscum. THEOPHYL. Because then our Lord had said, He who is least among you all, the same shall be great, John feared, lest perhaps they had done wrong in hindering a certain man by their own power. For a prohibition does not show the probitor to be inferior, but to be one who thinks himself somewhat superior. Hence it is added, And John answered and said, Master, we saw one casting out devils in your name, and we forbade him. Not indeed from envy, but to distinguish the working of miracles, for he had not received the power of working miracles with them, nor had the Lord sent him as He did them; nor did he follow Jesus in all things. Hence he adds, because he follows not with us. Ambrosius: Ioannes enim plurimum diligens, et ideo redamatus plurimum, excludendum putat beneficio eum qui non utatur obsequio. AMBROSE; For John loving much, and therefore much beloved, thinks that they should be excluded from the privilege who did not practice obedience. Cyrillus: Sed oportebat magis pensare non hunc ipsum esse miraculorum auctorem, sed gratiam quae est in eo qui in virtute Christi miracula perficit. Quid autem si non connumerentur apostolis qui Christi gratia coronantur? Multae sunt differentiae Christi donorum; sed quia tradidit salvator potestatem apostolis ut spiritus immundos eicerent, putaverunt nulli aliorum quam sibi solis licere concessam gerere dignitatem; et ideo accedunt sciscitantes si liceat et aliis hoc agere. CYRIL; But we ought to consider not so much the worker of the miracles, as the grace which was in him, who, by the power of Christ, performed miracles. But what if there should be both those which be numbered together with the Apostles, and those who are crowned with the grace of Christ; there are many diversities in Christ’s gifts. But because the Savior had given the Apostles power to cast out evil spirits, they thought no one else but themselves alone was permitted to have this privilege granted to him, and therefore they come to inquire if it were lawful for others also to do this. Ambrosius: Non reprehenditur autem Ioannes, quia amore faciebat, sed docetur, ut noverit infirmorum esse firmorumque distantiam. Et ideo dominus etsi fortiores remunerat, tamen non excludit infirmos; unde sequitur et ait ad illos Iesus: nolite prohibere: qui enim non est adversum vos, pro vobis est. Bene, domine: nam et Ioseph et Nicodemus, occulti discipuli propter metum, in tempore tamen suum tibi officium non negaverunt. Sed tamen, quia alibi dixisti: qui non est mecum, adversum me est, et qui mecum non colligit, dispergit, aperi nobis, ne videatur esse contrarium. Et puto, quia si quis mentium consideret scrutatorem, non debeat dubitare uniuscuiusque factum mente discerni. AMBROSE; Now John is not blamed, because he did this from love, but he is taught to know the difference between the strong and the weak. And therefore our Lord though He rewards the stronger, yet does not exclude the weak; as it follows, And Jesus said to him, Forbid him not, for he that is not against you is for you. True, O Lord. For both Joseph and Nicodemus, through fear Your secret disciples, when the time came, did not refuse their offices. But still since you said elsewhere, He that is not with me is against me, and he that gathers not with me scatters, explain to us lest the two seem contrary to one another. And it seems to me, if any one considers the Searcher of hearts, he cannot doubt that every man’s action is distinguished by the motive of his heart. Chrysostomus: Illic enim cum dixit: qui non est mecum, adversum me est, ostendit Diabolum et Iudaeos sibi esse contrarios; hic autem ostendit eum qui in nomine Christi Daemones eiciebat, in parte cum eis existere. CHRYS. For in the other place when He said, He that is not with me is against me, He shows the Devil and the Jews to be opposed to Him; but here He shows that he who in Christ’s name cast out devils, is partly on their side. Cyrillus: Quasi dicat: pro vobis, qui Christum diligitis, sunt qui prosequi volunt quae ad ipsius gloriam spectant, eiusdem gratia coronati. CYRIL; As if He said, On the side of you who love Christ, are all they who wish to follow those things which conduce to His glory, being crowned with His grace. Theophylactus: Mirare autem Christi virtutem, qualiter per indignos et non discipulos eius gratia operatur; sicut et per sacerdotes sanctificantur homines, quamvis sacerdotes sancti non fuerint. THEOPHYL. Marvel then at the power of Christ, how His grace works by means of the unworthy and those who are not His disciples: as also men are sanctified through the priests, although the priests be not holy. Ambrosius: Cur autem hic eos qui possunt per manus impositionem immundis imperare spiritibus in nomine Iesu, negat esse prohibendos? Secundum Matthaeum dicit his: non novi vos. Sed advertere debemus, non esse sententiarum discordiam; sed illud censeri, quod non solum officii in clericos, sed etiam virtutis opera requirantur; tantumque esse Christi nomen, ut etiam parum sanctis opituletur ad praesidium, etsi non opituletur ad gratiam: unde nemo purgati hominis sibi gratiam vindicet, in quo aeterni nominis virtus operata sit: non enim merito suo Diabolus, sed odio sui vincitur. AMBROSE; Now why does He in this place say that they are not to be hindered, who by the imposition of hands can subdue the unclean spirits, when according to Matthew, He says to these, I never knew you? But we ought to perceive that there is no difference of opinion, but that the decision is this, that not only the official works but works of virtue are required in a priest, and that the name of Christ is so great, that even to the unholy it serves to give defense, but not grace. Let no one then claim to himself the grace of cleansing a man, because in him the power of the eternal Name has worked. For not by your merits, but by his own hatred, the devil is conquered. Beda: Itaque in haereticis et malis Catholicis non sacramenta communia in quibus nobiscum sunt et adversum nos non sunt, sed divisionem paci veritatique contrariam, qua adversum nos sunt, et dominum non sequuntur nobiscum, detestari et prohibere debemus. BEDE; Therefore in heretics and false Catholics, it becomes us to abhor, and forbid not the common sacraments in which they are with us, and not against us, but the divisions contrary to peace and truth, wherein they are against us as following not the Lord.
Lectio 11
Cyrillus: Cum immineret tempus quo decebat dominum, peracta passione salubri, caelum ascendere, decrevit ascendere Ierosolymam; unde dicitur factum est autem, dum complerentur dies assumptionis eius, et ipse faciem suam firmavit ut iret in Ierusalem. CYRIL; When the time was near at hand in which it behoved our Lord to accomplish His-life-giving Passion, and ascend up to heaven, He determines to go up to Jerusalem, as it is said, And it came to pass, &c. Titus: Quia ibi oportebat verum agnum offerri, ubi figuralis agnus immolabatur. Dicit autem firmavit faciem suam; idest, non huc et illuc ibat, nec perambulabat vicos et municipia, sed iter tenebat versus Ierusalem. TITUS BOST. Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he steadfastly set his face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem. Beda: Cessent ergo Pagani quasi hominem ridere crucifixum, quem et tempus suae crucifixionis constat quasi Deum praevidisse, et quasi sponte crucifigendus locum quo crucifigendus erat firmata facie, idest obstinata atque imperterrita mente, petiisse. BEDE; Let then the Heathen cease to mock the Crucified, as if He were a man, who it is plain, as God, both foresaw the time of His crucifixion, and going voluntarily to be crucified, sought with steadfast face, that is, with resolute and undaunted mind, the spot where He was to be crucified. Cyrillus: Misit autem nuntios paraturos ei et comitibus eius hospitium; qui cum ivissent ad terram Samaritanorum, non fuerunt admissi; unde sequitur et misit nuntios ante conspectum suum; et euntes intraverunt in civitatem Samaritanorum, ut pararent illi. Et non receperunt illum. CYRIL; And He sends messengers to make a place for Him and His companions, who when they came to the country of the Samaritans were not admitted, as it follows, And sent messengers before his face; and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him. Ambrosius: Disce quia recipi noluit ab his quos sciebat non simplici mente conversos; nam si voluisset, ex indevotis devotos fecisset; sed Deus quos dignatur vocat, et quem vult religiosum facit. Cur autem non receperunt, Evangelista memorat dicens quia facies eius erat euntis in Ierusalem. AMBROSE; Mark that He was unwilling to be received by those who He knew had not turned to Him with a simple heart. For if He had wished, He might have made them devout, who were undevout. But God calls those whom He thinks worthy, and whom He wills He makes religious. But why they did not receive Him the Evangelist mentions, saying, Because his face was as if he would go to Jerusalem. Theophylactus: Sed si intelligamus quod propter hoc illum non receperunt quia ire Ierusalem determinaverat, inveniuntur hi excusati qui non receperunt eum. Sed dicendum est, quod in hoc quod dicit Evangelista: et non receperunt illum, intelligitur illud quod neque in Samariam venit; deinde quasi aliquo interrogante quare non receperunt ipsum, neque eos adivit, solvens dicit, non quia impotens esset, sed quod illuc ire nolebat, sed magis Hierosolymam. THEOPHYL. But if one understands that they did not receive Him for this reason, because He had determined to go to Jerusalem, an excuse is found for them, who did not receive Him. But we must say, that in the words of the Evangelist, And they did not receive him, is implied that He did not go into Samaria, but afterwards as if some one had asked Him, He explained in these words, why they did not receive Him. And He went not to them, i.e. not that He was unable, but that He did not wish to go there but rather to Jerusalem. Beda: Vel Ierusalem ire conspicientes Samaritani, dominum non recipiunt: non enim coutuntur Iudaei Samaritani, ut Ioannes ostendit. BEDE; Or the Samaritans see that our Lord is going to Jerusalem, and do not receive Him. For the Jews have no dealings with the Samaritans, as John shows. Cyrillus: Sed cum dominus, quia omnia noverat, sciret quod eius nuntii non essent a Samaritanis recipiendi, ideo tamen praecepit eis quod praecederent, quia mos erat ei omnia satagere erga profectum discipulorum. Ascendebat quidem Hierosolymam propinquante tempore passionis. Ut igitur quando pati eum viderent, non scandalizarentur, considerantes quod oportet patientes esse cum contumelias inferunt aliqui, praemisit quasi quoddam praeludium Samaritanorum repulsam. Profuit autem eis et aliter. Futuri enim erant doctores orbis terrarum, civitates et villas percurrentes ad praedicandum evangelicam doctrinam; quibus aliquando occurrerent aliqui minime recipientes sacram praedicationem, quasi non concedentes secum commorari Iesum. Docuit igitur eos quod divinam annuntiantes doctrinam pleni esse debebant patientia et mansuetudine; non autem hostiles et iracundi, et in peccantes in eos atrociter insurgentes: sed adhuc non erant tales; immo zelo fervido concitati, volebant ignem de caelo super eos deducere. Sequitur cum vidissent autem discipuli eius Iacobus et Ioannes, dixerunt; domine, vis dicimus ut ignis descendat de caelo, et consumat illos? CYRIL; But our Lord, Who knew all things before they came to pass, knowing that His messengers would not be received by the Samaritans, nevertheless commanded them to go before Him, because it was His practice to make all things conduce to the good of His disciples. Now He went up to Jerusalem as the time of His suffering drew near. In order then that they might not be offended, when they saw Him suffer, bearing in mind that they must also endure patiently when men persecute them, He ordained beforehand as a land of prelude this refusal of the Samaritans. It was good for them also in another way. For they were to be the teachers of the world, going through towns and villages, to preach the doctrine of the Gospel, meeting sometimes with men who would not receive the sacred doctrine, allowing not that Jesus sojourned on earth with them. He therefore taught them, that in announcing the divine doctrine, they ought to be filled with patience and meekness, without bitterness, and wrath, and fierce enmity against those who had done any wrong to them. But as yet they were not so, nay, being stirred up with fervid zeal, they wished to bring down fire from heaven upon them. It follows, And when his disciples James and John saw this, they said, Lord, will you that we command fire to come down from heaven, &c. Ambrosius: Sciebant enim, et Phinees reputatum ad iustitiam quia sacrilegos interemerat, et ad preces Eliae ignem descendisse de caelo, ut prophetae vindicaretur iniuria. AMBROSE; For they knew both that when Phineas had slain the idolaters it was counted to him for righteousness; and that at the prayer of Elijah fire came down from heaven, that the injuries of the prophet might be avenged. Beda: Sancti enim viri quod optime scirent mortem istam, quae animam dissolvit a corpore, non esse formidandam; secundum eorum tamen animum qui illam timerent, nonnulla peccata morte punierunt, quo et viventibus utilis metus incuteretur, et illis qui morte puniebantur, non ipsa mors noceret, sed peccatum, quod augeri posset si viverent. BEDE; For holy men who well knew that that death which detaches the soul from the body was not to be feared, still because of their feelings who feared it, punished some sins with death, that both the living might be struck with a wholesome dread, and those who were punished with death might receive helm not from death itself but from sin, which would be increased were they to live. Ambrosius: Sed vindicetur qui timet: vindictam non quaerit qui non timet. Similiter ostenditur nobis in apostolis fuisse merita prophetarum, quando eamdem sibi potestatem quam propheta meruit, impetrandi iure praesumunt; et bene praesumunt quod ad sermonem suum ignis de caelo descenderet, quoniam filii sunt tonitrui. AMBROSE; But let him be avenged who fears. He who fears not, seeks not vengeance. At the same time the merits of the Prophets are likewise shown to have been in the Apostles, seeing that they claim to themselves the right of obtaining the same power of which the Prophet was thought worthy; and fitly do they claim that at their command fire should come down from heaven, for they were the sons of thunder. Titus: Censetur autem ab eis multo iustius esse Samaritanos perire, dominum non admittentes, quam quinquaginta servum excludere tentantes. Dominus autem in eos non commovetur, ut ostenderet quia non habet ultionis studium perfecta virtus, nec ulla sit iracundia ubi plenitudo est caritatis; nam nec excludenda est infirmitas, sed iuvanda. Procul a religiosis indignatio, procul a magnanimis cupiditas ultionis; unde sequitur et conversus increpavit illos, et dixit: nescitis cuius spiritus estis.
TITUS BOST. They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah. AMBROSE; But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fullness of love. For weakness must not be thrust out; but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. Hence it follows, But he turned and rebuked them, and said, you know not what manner of spirit you are of.
Beda: Reprehendit in eis dominus non exemplum prophetae sancti, sed ignorantiam vindicandi, quae adhuc erat in rudibus, animadvertens eos non amore correptionem, sed odio desiderare vindictam. Itaque posteaquam eos docuit quid esset diligere proximum tamquam seipsum, infuso etiam spiritu sancto non defuerunt tales vindictae, quamvis multo rarius quam in veteri testamento: quia, sicut sequitur, filius hominis non venit animas perdere, sed salvare; quasi dicat: et vos ergo, qui eius spiritu signati estis, etiam acta eius imitamini, nunc pie consulentes, sed in futuro iuste iudicantes. BEDE; The Lord blames them, not for following the example of the holy Prophet, but for their ignorance in taking vengeance while they were yet inexperienced, perceiving that they did not desire correction from love, but vengeance from hatred. After that He had taught them what it was to love their neighbor as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men’s lives, but to save them. As if He said, And do you therefore who are sealed with His Spirit, imitate also His actions, now determining charitably, hereafter judging justly. Ambrosius: Non enim semper in eos qui peccaverunt est vindicandum; quia nonnunquam amplius prodest clementia, tibi ad patientiam, lapso ad correptionem. Denique Samaritani citius crediderunt, a quibus hoc loco ignis arcetur. AMBROSE; For we must not always punish the offender, since mercy sometimes does more good, leading you to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.
Lectio 12
Cyrillus: Etsi munificus sit omnium dominus, non simpliciter et improvide singulis dat superna et divina dona, sed illis qui digni sunt recipere, qui scilicet animam suam alienant a maculis pravitatum; et hoc nos docet evangelicorum verborum virtus, cum dicitur factum est autem ambulantibus illis in via, dixit quidam ad illum: sequar te quocumque ieris. Primo quidem plurima continetur in accessu inertia; consequenter ostenditur quod plenus impudentia nimia: neque enim simpliciter Christum sequi petebat, sicut alii plures de populo; sed magis insiliebat ad apostolicas dignitates, cum Paulus dicat: non assumat quisquam sibi honorem, sed a Deo vocatus. CYRIL; Although the Almighty Lord is bountiful, He does not grant to every one absolutely and indiscriminately heavenly and divine gifts, but to those only who are worthy to receive them, who free themselves and their souls from the stains of wickedness. And this we are taught by the force of the angelic words, And it came to pass, that, as they went in the way, a certain man said to him, Lord, I will follow you. First indeed there is much tardiness implied in the manner of his coming. It is next shown that he is filled with too great presumption. For he sought not to follow Christ simply as several others of the people, but rather caught at the honor of the Apostleship. Whereas Paul says, No one takes the honor to himself but he that is called of God. Athanasius Ausus etiam fuit comparare se incomprehensibili salvatoris potestati, dicens sequar te quocumque ieris: eo quod sequi salvatorem simpliciter ad eius audiendam doctrinam possibile est humanae naturae proprietate, qua fungitur erga homines; non est autem possibile secum concurrere ubilibet existenti: ipse namque incomprehensibilis est, et non circumscribitur loco. ATHAN. He dared also to match himself with the incomprehensible power of the Savior, saying, I will follow you wherever you go; for to follow the Savior simply to hear His teaching is possible to human nature, as it directs itself towards men, but it is not possible to go with Him wherever He is; for He is incomprehensible, and is not confined by place. Cyrillus: Alio quoque modo non immerito recusabilem facit eum; decebat enim ipsum crucem suam accipere ad sequendum dominum, et abrenuntiare praesentis vitae affectibus: et hoc dominus in eo reprehendit, non vituperans, sed corrigens. Sequitur et ait Iesus: vulpes foveas habent et volucres caeli nidos; filius autem hominis non habet ubi caput suum reclinet. CYRIL; In another respect also our Lord deservedly gives him a refusal, for He taught that to follow the Lord, a man must take up his cross, and renounce the affection of this present life. And our Lord finding this lacking in him does not blame him, but corrects him. It follows, And Jesus says to him, The foxes have holes, &c. Theophylactus: Quia enim viderat dominum multum populum adducentem, putavit quod ab eis haberet pretium, et quod si ipse dominum sequeretur, posset pecuniam congregare. THEOPHYL. For having seen our Lord drawing much people to Him, he thought that he received reward from them, and that if he followed our Lord, he might obtain money. Beda: Unde dicitur ei: quid me propter divitias et lucra huius saeculi cupis sequi, cum tantae sim paupertatis ut nec hospitiolum quidem habeam, et non meo utar tecto? BEDE; Therefore it is said to him, Why do you seek to follow Me for the riches and gain of this world, when so great is My poverty that I have not even a place of rest, and take shelter under another man’s roof. Chrysostomus: Aspice qualiter paupertatem quam dominus docuerat, per opera demonstrat. Non erat ei mensa, non candelabrum, non domus, nec quicquam aliud talium. CHRYS See how our Lord sets forth by his works the poverty which he taught. For him was no table spread, no lights, no house, nor any such thing. Cyrillus: Mystica autem significatione vulpes et volatilia caeli malignas et astutas potestates Daemonum vocat: quasi dicat: quando vulpes et volatilia in te mansionem habent, qualiter Christus in te requiescet? Quid commune est luci et tenebris? CYRIL; Now under a mystical signification He applies the name of foxes and birds of the air to the wicked and crafty powers of evil spirits. As if He said, Since foxes and birds of the air have their abode in you, how shall Christ rest in you? What fellowship has light with darkness? Athanasius Vel in hoc dominus magnitudinem sui muneris docet; quasi dicat: omnia generabilia circumscribi possunt; verbum vero Dei incomprehensibilis potestatis est: et ideo ne dicas sequar te quocumque ieris. Ceterum si velis discipulus fieri, abdices irrationabilia: eo quod impossibile est eum qui moratur in irrationabilitate, verbi discipulum fieri. ATHAN. Or herein our Lord teaches the greatness of His gift, as if He said, All created things may be confined by place, but the Word of God has incomprehensible power. Say not then, I will follow you wherever you go. But if you would be a disciple, cast off foolish things, for it is impossible for him who remains in foolishness to become a disciple of the Word. Ambrosius: Vel vulpes haereticis comparat: fallax quippe animal et insidiis semper intentum, rapinam fraudis exercet: nihil tutum, nihil otiosum, nihil patitur esse securum, eo quod intra ipsa hospitia hominum praedam requirit. Ita sunt haeretici, qui domum sibi parare non norunt, sed circumscriptionibus suis alios decipere conantur. Hoc animal neque mansuescit unquam; unde apostolus ait: haereticum hominem post unam correctionem devita. Volucres vero caeli frequenter ad nequitiae spiritualis similitudinem derivantur; et veluti nidos quosdam struunt in pectoribus improborum: et ideo dominante versutia in affectibus singulorum, nulla potest divinitatis esse possessio; ubi autem mentem probaverit innoxiam, supra ipsum quodammodo vim suae maiestatis reclinat, quia profusiore quadam gratia honorum pectoribus inseritur. Sic igitur non videtur convenire rationi ut simplicem fidelemque ipsum arbitremur qui domini dignatione respuitur, cum indefessi famulatus obsequium spopondisset. Sed dominus non obsequiorum speciem, sed puritatem quaerit affectus; nec obsequium eius admittitur cuius non probatur officium: circumspectum etenim fidei debet esse hospitium: ne dum infidelibus nostrae domus interna reseramus, in alienam perfidiam improvida credulitate labamur. Itaque ut advertas Deum non cultus aspernantem esse, sed fraudis; qui repudiavit fraudulentum, elegit innocentem; sequitur enim ait autem ad alterum: sequere me. Sed hoc dicit ei cuius patrem iam sciebat mortuum; unde sequitur ille autem dixit: domine, permitte mihi primum ire et sepelire patrem meum. AMBROSE; Or, He compares foxes to heretics, because they are indeed a wily animal, and, ever intent upon fraud, commit their robberies by stealth. They let nothing be safe, nothing be at rest, nothing secure, for they hunt their prey into the very abodes of men. The fox again, an animal full of craft, makes no hole for itself, yet likes to lie always concealed in a hole. So the heretics, who know not how to construct a house for themselves, circumscribe and deceive others. This animal is never tamed, nor is it of use to man. Hence the Apostle, A heretic after the first and second admonition reject. But the birds of the air, which are frequently brought in to represent spiritual wickedness, build as it were their nests in the breasts of the wicked, and as long as deceit reigns over the affections, the divine principle has no opportunity to take possession. But when a man has proved his heart to be innocent, upon him Christ leans in some measure the weight of His greatness, for by a more abundant shedding of grace He is planted in the breasts of good men. So then it does not seem reasonable that we should think him faithful and simple, who is rejected by the judgment of the Lord, notwithstanding that he promised the service of unwearied attendance; but our Lord cares not for this kind of service, but only purity of affection, nor is his attendance accepted whose sense of duty is not proved. For the hospitality of faith should be given with circumspection, lest while opening the interior of our house to the unbelieving, through our imprudent credulity we fall a snare to the treachery of others. Therefore that you may be aware that God despises not attendance upon him but deceit, He who rejected the deceitful man chose the innocent. For it follows, And he said to another, Follow me. But He says this to him, whose father He knew to be dead. Hence it follows, But he said, Lord, suffer me first to go and bury my father. Beda: Non discipulatum respuit; sed expleta primum paterni funeris pietate, liberior assequi desiderat. BEDE; He did not refuse the discipleship, but his wish was, having fulfilled the filial duty of burying his father, to follow Christ more freely. Ambrosius: Sed dominus quos miseretur advocat; unde sequitur dixitque Iesus: sine ut mortui sepeliant mortuos suos; tu autem vade, et annuntia regnum Dei. Cum religiosum humani corporis sepeliendi acceperimus officium, quomodo paterni quoque funeris sepultura prohibetur, nisi ut intelligas humana posthabenda divinis? Bonum studium, sed maius impedimentum; nam qui partitur studium, derivat affectum; qui dividit curam, differt profectum; ergo prius sunt obeunda quae maxima: nam et apostoli ne occuparentur studio dispensandi, ministros pauperibus ordinaverunt. AMBROSE; But the Lord calls those upon whom He has compassion. Hence it follows, And Jesus said, Let the dead bury their dead. Since we have received as a religious duty the burial of the human body, how is it thus that the burial even of a father’s dead body is forbidden, unless you are to understand that human things are to be postponed to divine? It is a good employment, but the hindrance is greater, for he who divides his pursuits, draws down his affections; he who divides his care, delays his advances. We must first set abort the things which are most important. For the Apostles also, that they might not be occupied in the office of distributing alms, ordained ministers for the poor. Chrysostomus in Matthaeum: Quid autem magis necessarium paternis exequiis; quid facilius, cum non esset multum temporis dandum? Per hoc docemur quod minime tempus frustra ducere decet, etsi mille cogentia sint; immo praeferre spiritualia cunctis admodum necessariis. Diabolus enim insistit attentius, volens aliquem aditum invenire; et si modicam sumat negligentiam, magnam operatur pusillanimitatem. CHRYS. But what more necessary than the burial of his father, what more easy, seeing that there would not be much time given to it? We are then hereby taught that it becomes us not to spend even the slightest portion of our time in vain, although we have a thousand things to compel us, nay to prefer spiritual things to even our greatest necessities. For the devil watchfully presses close upon us, wishing to find any opening, and if he causes a slight negligence, he ends in producing a great weakness. Ambrosius: Non ergo paterni funeris sepultura prohibetur: sed necessitudini generis divinae religionis pietas antefertur. Illud consortibus relinquitur, hoc mandatur relictis. Quomodo autem mortui sepelire mortuos possunt, nisi geminam hic intelligas mortem, unam naturae, alteram culpae? Est etiam mors tertia, in qua peccato morimur, Deo vivimus. AMBROSE; The performance of a father’s burial is not then prohibited, but the observance of religious duty is preferred to the ties of relationship. The one is left to those in like condition, the other is commanded to those who are left. But how can the dead bury the dead? unless you here understand a twofold death, one a natural death, the other the death of sin. There is also a third death, by which we die to sin, live to God. Chrysostomus in Matthaeum: Cum ergo dixisset mortuos suos, ostendit hunc non esse mortuum eius; puto enim de numero infidelium fuisse defunctum. CHRYS. By thus saying, their dead, he shows that this man’s father was not his dead, for I suppose that the deceased was of the number of the unbelieving. Ambrosius: Aut quia sepulchrum patens est guttur impiorum, memoria eorum abolenda praescribitur quorum simul cum corpore meritum occidit; nec revocatur ab officio patris filius, sed fidelis a perfido communione secernitur; non interdictum est muneris, sed religionis mysterium, communionem nobis cum gentibus mortuis non futuram. AMBROSE; Or because the throat of the ungodly is an open sepulcher, their memory is ordered to be forgotten whose services die together with their bodies. Nor is the son recalled from his duty to his father, but the faithful is separated from the communion of the unbelieving; there is no prohibition of duty, but a mystery of religion, that is, that we should have no fellowship with the dead Gentiles. Cyrillus: Vel aliter. Erat enim pater senectute gravatus. Putat autem honestum aliquid agere, dum proponeret observare ei debitam pietatem, secundum illud: honora patrem tuum et matrem tuam. Unde ubi vocatus est ad evangelicum ministerium, dicente domino sequere me, quaerebat inducias quae sufficere possent ad decrepiti patris sustentationem dicens permitte mihi primum ire, et sepelire patrem meum: non quod defunctum patrem sepelire rogaret; neque enim Christus hoc agere volentem impedivisset; sed dixit sepelire, idest sustentare in senectute usque ad mortem. Sed dominus ad eum dixit sine mortuos sepelire mortuos suos: erant enim et alii curatores linea parentelae astricti, sed, ut aestimo, mortui, eo quod nondum Christo crediderant. Hinc percipe quod praeferenda sit pietas qua Deo tenemur, amori parentum; quibus reverentiam exhibemus, quia per eos geniti sumus; sed omnium Deus, cum non essemus, ad esse nos conduxit; parentes autem facti sunt ministri introitus ad esse. CYRIL; Or else, his father was borne down with years, and he thought he was doing an honorable act in proposing to pay the kind offices which were due to him, according to Exodus, Honor your father and your mother. Hence when calling him to the ministry of the Gospel, our Lord said, Follow me, he sought for a time of respite, which should suffice for the support of his decrepit father, saying, Permit me first to go and bury my father, not that he asked to bury his deceased father, for Christ would not have hindered the wish to do this, but he said, Bury, that is, support in old age even till death. But the Lord said to him, Let the dead bury their dead. For there were other attendants also bound by the same tie of relationship, but as I consider dead, because they had not yet believed Christ. Learn from this, that our duty to God is to be preferred to our love for our parents, to whom we show reverence, because through them have we been born. But the God of all, when as yet we were not, brought us into being, our parents were made the ministers of our introduction. Augustinus de Cons. Evang: Hoc ergo dicebat dominus illi cui dixerat sequere me. Alius vero discipulus misit se in medio, cui nemo aliquid dixerat; unde sequitur et alter ait: sequar te, domine, sed primum permitte mihi ire, et renuntiare his qui domi sunt, ne forte, quomodo fieri solet, quaerant me. AUG. Our Lord spoke this to the man to whom He had said, Follow me. But another disciple put himself forward, to whom no one had spoken any thing, saying, I will follow you, O Lord; but let me first go and bid them farewell who are at home, lest perchance they look for me as they are wont. Cyrillus: Imitanda autem huiusmodi promissio, et omni laude plena; sed quaerere renuntiare his qui domi sunt, licentiando se ab eis, ostendit quod utcumque divisus sit a domino, dum hoc non perfecte adire proposuerit mente: nam velle consulere proximos non consensuros huic proposito, indicat se utcumque, labentem: propter quod dominus hoc improbat. Sequitur ait ad illum Iesus: nemo mittens manum suam ad aratrum, et respiciens retro, aptus est regno Dei. Apposuit manum aratro qui affectuosus est ad sequendum; tamen respicit retro qui dilationem petit, occasione redeundi ad domum et cum propinquis conferendi. CYRIL; Now this promise is worthy of our admiration and full of all praise, but to bid farewell to those who are at home, to get leave from them, shows that he was still somehow divided from the Lord, in that he had not yet resolved to make this venture with his whole heart. For to wish to consult relations who would not agree to his proposal because one somewhat wavering. Wherefore our Lord condemns this, saying, No man, having put his hand to the plough and looking back, is fit for the kingdom of God. He puts his hand to the plough who is ambitious to follow, yet looks back again who seeks an excuse for delay in returning home, and consulting with his friends. Augustinus de Verb. Dom: Quasi dicat ei: vocat te oriens, et tu attendis occidentem. AUG. As if he said to him, The East calls you, and you turn to the West. Beda: Manum etiam cuilibet in aratrum mittere, est quasi quodam compunctionis instrumento, ligno et ferro dominicae passionis duritiem sui cordis atterere, atque ad serendos bonorum operum fructus aperire; quam si quis excolere incipiens cum uxore Lot ad ea quae reliquerat, respicere delectatur, futuri iam regni munere privatur. BEDE: To put one’s hand to the plough, is also, (as it were by a certain sharp instrument,) by the wood and iron of our Lord’s passion, to wear away the hardness of our heart, and to open it to bring forth the fruits of good works. But if any one, having begun to exercise this, delights to look back with Lot’s wife to the things which he had left, he is deprived of the gift of the kingdom to come. Graecus: Crebri namque intuitus eorum quae deseruimus, propter consuetudinem trahunt ad retro acta: violentum enim quid usus est ad retinendum sibi. Nonne habitus ex usu, ex habitu vero natura innascitur? Naturam vero amovere vel alterare difficile: nam et si paulisper declinet coacta, redit ad seipsam velociter. GREEK EX. For the frequent looking upon the things which we have forsaken, through the force of habit draws us back to our past way of life. For practice has great power to retain to itself. Is not habit generated of use, and nature of habit? But to get rid of or change nature is difficult; for although when compelled it for a while turns aside, it very rapidly returns to itself. Beda: Si autem secuturus dominum discipulus, quia vel domi renuntiare velit arguitur, quid fiet illis qui nulla utilitatis gratia saepe visitant domos illorum quos in mundo reliquerunt? BEDE; But if the disciple about to follow our Lord is reproved for wishing even to bid farewell at home, what will be done to such as for no advantage-sake frequently visit the houses of those whom they have left in the world?
Caput 10 CHAPTER X Lectio 1
Cyrillus: Certificaverat Deus per prophetas quod Evangelii praedicatio salutaris comprehensura erat non solum Israel, sed etiam gentium greges: et ideo a Christo post duodecim apostolos et alii septuaginta duo sunt instituti; unde dicitur post haec autem designavit dominus et alios septuaginta duos. CYRIL; God had made known by the Prophets that the preaching of the Gospel of salvation was to embrace not only Israel, but also the Gentile nations; and therefore after the twelve Apostles, there were other seventy-two also appointed by Christ, as it is said, After these things the Lord appointed other seventy-two also. Beda: Bene septuaginta duo mittuntur, quia totidem mundi gentibus Evangelium praedicandum erat: ut quomodo duodecim primo, propter duodecim tribus Israel; ita et hi propter exteras gentes destinarentur imbuendas. BEDE; Rightly are seventy-two sent, for to so many nations of the world was the Gospel to be preached, that as at first twelve were appointed because of the twelve tribes of Israel, so, these also were ordained as teachers for the instruction of the foreign nations. Augustinus de quaest. Evang: Sicut etiam viginti quatuor horis totus orbis peragitur atque lustratur, ita mysterium illustrandi orbis per Evangelium Trinitatis in septuaginta duobus discipulis intimatur: ter enim viginti quatuor septuaginta duo faciunt. AUG. As also in twenty-four hours the whole world moves round and receives light, so the mystery of enlightening the world by the Gospel of the Trinity, is hinted at in the seventy-two disciples. For three times twenty-four makes seventy-two. Beda: Sicut autem duodecim apostolos formam episcoporum praemonstrare nemo est qui dubitet; sic et hos septuaginta duos figuram presbyterorum, idest secundi ordinis sacerdotum, gessisse sciendum est; tametsi primis Ecclesiae temporibus, ut apostolica Scriptura testis est, utrique presbyteri, utrique vocabantur et episcopi; quorum unum sapientiae maturitatem, aliud industriam curae pastoralis significat. Now as no one doubts that the twelve Apostles foreshadowed the order of Bishops, so also we must know that these seventy-two represented the presbytery, (that is, the second order of priests.) Nevertheless, in the earliest times of the Church, as the Apostolical writings bear witness, both were called presbyters, troth also c ailed bishops, the former of these signifying “ripeness of wisdom,” the latter, “diligence in the pastoral care.” Cyrillus: Huius etiam forma in verbis Moysi figurabatur, qui iubente Deo septuaginta elegit, quibus Deus spiritum infundebat. In numeris etiam scriptum est de filiis Israel, quod venerunt in Helim, quod interpretatur ascensus; et erant ibi duodecim fontes aquarum, et septuaginta palmae. Convolantes enim ad augmentum spirituale reperiemus duodecim fontes, scilicet sacros apostolos, a quibus haurimus salutis scientiam sicut a fontibus salvatoris; et septuaginta palmas, hos scilicet qui nunc destinati sunt a Christo. Est enim palma arbor bonae medullae, bene radicata et fertilis, et semper nascens in aquis, alta simul, et frondes porrigens sursum. Sequitur et misit illos binos. CYRIL; An outline of this ordinance also was set forth in the words of Moses, who at the command of God chose out seventy, upon whom God poured out His Spirit. In the book of Numbers also it was written of the children of Israel, that they came to Elim, which is by interpretation “ascent,” and there were there twelve fountains of water, and seventy palm trees. For when we fly to spiritual refreshment, we shall find twelve fountains, namely, the holy Apostles, from whom we imbibe the knowledge of salvation as from the well-springs of the Savior; and seventy palms, that is, those who were now appointed by Christ. For the palm is a tree of sound core, striking deep root and fruitful, always growing by the water side, yet at the same time putting forth its leaves upwards. It follows, And he sent them two and two. Gregorius in Evang: Binos in praedicatione discipulos mittit, quia duo sunt praecepta caritatis, Dei scilicet amor, et proximi; et minus quam inter duos caritas haberi non potest: quatenus in hoc nobis tacitus innuat, quia qui caritatem erga alterum non habet, praedicationis officium suscipere nullatenus debet. GREG. He sends the disciples to preach two and two, because there are two command; of charity, the love of God, and love of our neighbor; (and charity cannot exist without at least two;) thereby silently suggesting to us, that he who has not love to another, ought not to undertake the office of preaching. Origenes: Sicut etiam ex duodecim bini et bini numerati fuerunt, ut in eorum catalogo Matthaeus ostendit: quod enim bini famularentur Dei verbo antiquum esse videtur: eduxit enim Deus Israel de Aegypto per manus Moysi et Aaron: Iosue quoque et Caleb concordantes pacaverunt provocatum a duodecim exploratoribus populum; unde dicitur: frater a fratre adiutus ut civitas vallata. ORIGEN; Likewise also the twelve were reckoned by two and two, as Matthew shows in his enumeration of them. For that two should be joined in service, seems from the word of God to be an ancient custom. For God led Israel out of Egypt by the hands of Moses and Aaron. Joshua and Caleb also, united together, appeased the people who had been provoked by the twelve spies. Hence it is said, A brother assisted by a brother is as a fortified city. Basilius: Simul etiam per hoc indicavit quod si aliqui pares sunt in spiritualibus donis, hoc non sinet in eis praevalere propriae opinionis passionem. BASIL; At the same time it is implied by this, that if any are equal in spiritual gifts, they should not suffer a fondness for their own opinion to get the better of them. Gregorius in Evang: Bene autem subditur ante faciem suam in omnem civitatem et locum quo erat ipse venturus: praedicatores enim suos dominus sequitur: quia praedicatio praevenit, et tunc ad mentis nostrae habitaculum dominus venit quando verba exhortationis praecurrunt, atque per hoc veritas in mente suscipitur. Hinc praedicatoribus Isaias dicit: parate viam domini, rectas facite semitas Dei nostri. GREG. It is rightly added, before his face into every city and place, whither he himself would come. For the Lord follows His preachers, since the preaching comes first, and then the Lord enters into the tabernacle of our heart; seeing, that through the words of exhortation going before, truth is received into the mind. Hence Esaias says to the preachers, Prepare you the way of the Lord, make straight a highway for our God. Theophylactus: Designaverat autem dominus discipulos propter multitudinem doctoribus indigentem: sicut enim agri spicati multos messores desiderant, sic qui credituri erant innumerabiles existentes, multis doctoribus indigebant; unde sequitur messis quidem multa. THEOPHYL. The Lord had appointed the disciples for the sake of the multitude, who were in want of teachers. For as our corn fields require many reapers, so the innumerable company of those who are to believe need many teachers, as it follows, The harvest truly is great. Chrysostomus: Sed qualiter messem vocat, cum res ad praesens exordium sumant? Nondum iacto aratro aut sulcis productis, de messibus tractat. Poterant enim discipuli vacillare et secum meditari, et dicere: qualiter nos numerus brevis emendare poterimus totum mundum, idiotae sophistas, munitos nudi, dominantes subiecti? Ne igitur consideratione talium turbarentur, vocat Evangelium messem; quasi dicat: parata sunt omnia, mitto vos ad paratam collectionem fructuum; eodem die et serere potestis et metere. Sicut ergo colonus exiens ad messes laetatur, sic etiam vos multo amplius et alacrius necessarium est exire in mundum: nam hoc negotium messis est, agros nobis exhibens praeparatos. CHRYS. But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, how can we so small a number convert the whole world how can foolish men reform the wise, naked men those that are armed, subjects their rulers? Lest they should be disturbed then by such thoughts, He calls the Gospel a harvest; as if He says, All things are ready, I send you to a gathering of fruits already prepared. You can sow and reap the same day. As then the husbandmen goes out to harvest rejoicing, much more also and with greater cheerfulness must you go out into the world. For this is the true harvest, which shows the fields all prepared for you. Gregorius: Sed non sine gravi moerore loqui possumus quod subditur operarii vero pauci: quia etsi sunt qui bona audiant, desunt qui dicant. Ecce mundus sacerdotibus plenus; sed tamen in messe Dei rarus valde reperitur operator: quia officium quidem sacerdotale suscipimus, sed opus officii non implemus. GREG. But not without deep sorrow can we add, but the laborers are few. For although there are who would hear good things they are wanting who should spread them. Behold the world is full of priests, but seldom is there found a laborer in God’s harvest, because we undertake indeed the priestly office, but we perform not its works. Beda: Sicut autem messis multa est omnis turba credentium, ita operarii pauci sunt apostoli et imitatores eorum, qui mittuntur ad messem. BEDE; Now as the great harvest is this whole multitude of believers, so the few laborers are the Apostles, and their followers who are sent to this harvest. Cyrillus: Sicut autem agri spatiosi messores multos exigunt, sic et multitudo crediturorum in Christum; unde subdit rogate autem dominum messis ut mittat operarios in messem suam. Illud autem attende, quod cum dixisset rogate dominum messis ut mittat operarios in messem suam, ipse postmodum hoc peregit. Ipse igitur est dominus messis, ac per eum et cum eo Deus pater omnibus dominatur. CYRIL; As the large fields require many reapers, so also do the multitude of believers in Christ. Hence He adds, Pray you therefore the Lord of the harvest, that he would send forth laborers into his harvest. Now mark that when He said, Pray you therefore the Lord of the harvest, that he would send forth laborers into the harvest, He afterwards Himself performed it. He then is the Lord of the harvest, and by Him, and together with Him, God the Father rules over all. Chrysostomus in Matthaeum: Multiplicavit autem postmodum eos, non addens ad numerum, sed concedens virtutem. Insinuat autem quam magnum donum est operarios mitti in messem divinam, per hoc quod dicit, dominum messis super hoc esse rogandum. CHRYS. But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send laborers into the divine harvest, by His saving that the Lord of the harvest must be prayed to upon this account. Gregorius in Evang: Per hoc etiam inducendi sunt subditi ut pro suis pastoribus rogent, ut digna eis operari valeant, nec ab exhortatione torpeat lingua; saepe enim pro sua nequitia praedicantium restringitur lingua: saepe vero ex subiectorum culpa agitur ut eis qui praesunt, praedicationis sermo subtrahatur. GREG. Hereby also the people must be induced to pray for their pastors, that they may be able to work what is good for them, and that their tongue grow not lifeless in exhortation. For often for their own wickedness their tongue is tied. But often for the fault of the people it comes to pass that the word of preaching is withdrawn from their rulers.
Lectio 2
Cyrillus: Narrat Lucas consequenter, septuaginta discipulos vindicasse sibi a Christo apostolicam eruditionem, modestiam, innocentiam, aequitatem, nihilque mundanorum sacris praedicationibus praeferre, aspirare autem adeo ad fortitudinem mentis ut nullum terribilium formident, neque ipsam mortem; unde dicit ite. CYRIL; Luke next relates, that the seventy disciples obtained for themselves from Christ apostolical learning, lowliness, innocency, justice, and to prefer no worldly things to holy preachings, but to aspire to such fortitude of mind as to be afraid of no terrors, not even death itself. He adds therefore, Go. Chrysostomus in Matthaeum: Erat enim inter omnia pericula eorum solatium virtus mittentis eos, et ideo dicit ecce ego mitto vos; quasi dicat: hoc sufficit ad consolationem vestram, hoc sufficit ad sperandum, et non timendum supervenientia mala, quae significat subdens sicut agnos inter lupos. CHRYS. For their comfort amid every danger was the power of Him who sent them. And therefore said He, Behold, I send you; as if he said, This will suffice for your consolation, this will be enough to make you hope, instead of fearing the coming evils which He signifies, adding, as lambs among wolves. Isidorus abbas Denotans simplicitatem et innocentiam: nam debacchantes et sua enormitate iniuriantes naturae, non agnos appellat, sed hoedos. ISIDORE PELEUS; Denoting the simplicity and innocence in His disciples. For those who were riotous, and by their enormities did despite to their nature, He calls not lambs, but goats. Ambrosius: Contraria autem sunt sibi ista animalia, ut alia ab aliis devorentur, scilicet agni a lupis; sed bonus pastor lupos gregi suo timere non novit; ideoque isti discipuli non in praedam, sed ad gratiam diriguntur; sollicitudo enim pastoris boni efficit ut lupi in agnos audere nihil possint. Mittit ergo agnos inter lupos, ut compleretur illud: tunc lupi et agni simul pascentur. AMBROSE; Now these animals are at variance among themselves, so that the one is devoured by the other, the lambs by the wolves; but the good Shepherd has no fear of wolves for His flock. And therefore the disciples are appointed not to make prey, but to impart grace. For the watchfulness of the good Shepherd causes the wolves to attempt nothing against the lambs; He sends them as lambs amid wolves that that prophecy might be fulfilled, The wolf and the I lamb shall feed together. Chrysostomus: Hoc enim fuit manifestum indicium praeclari triumphi, ut circumdati essent discipuli Christi ab hostibus, quasi agni inter lupos; eos tamen converterent. CHRYS. For this was a clear announcement of glorious triumph, that the disciples of Christ, when surrounded by their enemies as lambs among wolves, should still convert them. Beda: Vel specialiter lupos vocat Scribas et Pharisaeos, qui sunt clerici Iudaeorum. BEDE; Or He especially gives the name of wolves to the Scribes and Pharisees, who are the Jewish clergy. Ambrosius: Vel lupis sunt haeretici comparandi: lupi enim bestiae sunt quae insidiantur ovilibus, et circa pastorales versantur casas. Habitacula domorum intrare non audent; somnum canum, absentiam aut desidiam pastorum explorant; ovium guttur invadunt ut cito strangulent; feri, rapaces, natura corporis rigidiores, ut se facile non possint inflectere, impetu quodam suo feruntur, et ideo saepe deluduntur. Si quem priores hominem viderint, vocem eius quadam naturae vi feruntur eripere; si autem homo prius eos viderit, exagitari memorantur. Sic haeretici insidiantur ovilibus Christi, fremunt circa caulas nocturno tempore: semper enim perfidis nox est, qui lucem Christi nebulis pravae interpretationis obducunt; stabula tamen Christi intrare non audent; et ideo non sanantur, sicut curatus est ille in stabulo qui incidit in latrones. Explorant pastoris absentiam, quia praesentibus pastoribus oves Christi incusare non possunt; quadam etiam mentis intentione duri ac rigidi nequaquam solent a suo errore deflectere; quos Scripturae verus interpres Christus illudit; ut in vanum suos effundant impetus, et nocere non possint: qui si quem versuta disputationis suae circumscriptione praeveniunt, faciunt obmutescere; mutus est enim qui verbum Dei non eadem qua est gloria confitetur. Cave igitur ne tibi vocem tollat haereticus, ne priorem non ipse deprehenderis: serpit enim dum latet eius perfidia. Si autem commenta impietatis eius agnoveris, iacturam piae vocis timere non poteris. Guttur invadunt, vitalibus vulnus affigunt, dum animam petunt. Si etiam audies aliquem sacerdotem dici, et rapinas eius cognoscis, foris ovis, intus lupus est, qui humanae necis insaturabili crudelitate rabiem suam desiderat explere. AMBROSE; Or the heretics are compared to wolves. For wolves are beasts who lay in wait near the sheep folds, and prowl about the shepherds’ cottages. They dare not enter the abodes of men, they pry out sleeping dogs, absent or slothful shepherds; they seize the sheep by the throat, that they may quickly strangle them; ravenous beasts, with bodies so stiff that they cannot easily turn themselves, but are carried along by their own impetus, and so are often deceived. If they are the first to see a man, it is said, they by a certain natural impulse, tear out his voice; but if a man first sees them, they quake with fear. In like manner the heretics lurk about Christ’s sheep folds, howl near the cottages at night time. For night is the time for the treacherous who obscure the light of Christ with the mists of false interpretation. The inns of Christ, however, they dare not enter, and therefore are not healed, as he was as in an inn who fell among thieves. They look out for the shepherds’ absence, for they can not attack the sheep when the shepherds are by. Owing also to the inflexibility of a hard and obstinate mind, they seldom if ever turn from their error, while Christ the true interpreter of Scripture mocks them, so that they went forth their violence in vain, and are not able to hurt; and if they overtake any one by the subtle trickery of their disputations, they make him dumb. For he is dumb who confesses not the word of God with the glory which belongs to it. Beware then lest the heretic deprive you of your voice, and lest you detect him not first. For he is creeping on while his treachery is disguised. But if you have discovered his unholy desires, you can not fear the loss of a holy voice. They attack the throat, they wound the vitals while they seek the soul. If also you hear any one called a priest, and you know his robberies, outwardly he is a sheep, inwardly a wolf, who is longing to gratify his rage with the insatiable cruelty of human murder. Gregorius: Multi enim cum regiminis iura suscipiunt, ad lacerandos subditos inardescunt, terrorem potestatis exhibent; et quia caritatis viscera non habent, domini videri appetunt, patres se esse minime recognoscunt: humilitatis locum in elationem dominationis immutant. Contra quae omnia considerandum nobis est, quia sicut agni inter lupos mittimur, ut sensum servantes innocentiae, morsum malitiae non habeamus: qui enim locum praedicationis suscipit, mala inferre non debet, sed tolerare; quem et si quando zelus rectitudinis exigit ut erga subiectos saeviat, intus paterna pietate diligat quos foris quasi insequendo castigat: quod tunc rector bene exhibet, cum terrenae cupiditatis oneribus nequaquam mentis colla supponit; unde subditur nolite portare sacculum neque peram. GREG. For many when they receive the right of rule, are vehement in persecuting their subjects, and manifesting the terrors of their power. And since they have no bowels of mercy, their desire is to seem to be masters, forgetting altogether that they are fathers, changing an occasion for humility, into an exaltation of power. We must on the other hand consider, that as lambs are sent among wolves because they preserve the feeling of innocence, so we should make no malicious attacks. For he who undertakes the office of preacher ought not to bring evils upon others, but to endure them; who although at times an upright zeal demands that he should deal harshly with his subjects, should still inwardly in his heart love with a fatherly feeling those whom outwardly he visits with censure. And that ruler gives a good example of this, who never submits the neck of his soul to the yoke of earthly desire. Hence it is added, Carry neither purse nor scrip. Gregorius Nazianzenus: Quorum summa est ut adeo virtuosi existant quod non minus propter vitae modum quam propter eorum verbum Evangelium proficiat. GREG NAZ. The sum of which is, that men ought to be so virtuous that the Gospel should make no less progress through their way of life than their preaching. Gregorius in Evang: Tanta enim praedicatorum debet esse in Deo fiducia ut praesentis vitae sumptibus quamvis non provideant, tamen sibi hos non deesse certissime sciant: ne dum mens eius occupatur ad temporalia, minus aliis provideat aeterna. GREG. For the preacher (of the Gospel) ought to have such trust in God, that although he has provided not for the expenses of this present life, he should still be most certainly convinced that these will not fail him; lest while his mind is engaged in His temporal things, he should be less careful for the spiritual things of others. Cyrillus: Sic igitur praeceperat nec de ipso subiecto curam habere, cum dixerat mitto vos sicut agnos inter lupos. Nec etiam concessit sollicitos esse erga extrinseca corpori, cum dixit nolite portare sacculum neque peram. Nec etiam concessit portare aliquid eorum quae nondum unita sunt corpori; unde subdit neque calceamenta. Non solum autem sacculum et peram portare prohibuit, sed nec aliquam studii distractionem permisit assumere, quos nec ab obviantium salutatione distrahi voluit; unde subdit et neminem per viam salutaveritis: quod et dudum ab Eliseo dictum fuit; quasi dicat: recto tramite ad opus procedite, non alternantes benedictionibus benedictiones: damnum enim est expendere tempus praedicationibus competens. CYRIL; Thus He had already commanded them to have no care for these persons, when He said, I send you as lambs among wolves. And He also forbade all care about what is external to the body, by saying, Take neither purse nor scrip. Nor did He allow men to take with them any of those things which were not attached to the body. Hence He adds, Nor shoes. He not only forbade them to take purse and scrip, but He did not allow them to receive any distraction in their work, such as interruption by greetings on their way. Hence He adds, Salute no one by the way. Which had long ago been said by Elisha. As if He said, Proceed straight on to your work without exchanging blessings with others. For it is a loss to waste the time which is fitter for preaching, in unnecessary things. Ambrosius: Non ergo haec dominus prohibuit quod benevolentiae displiceret officium, sed quod persequendae devotionis intentio plus placeret. AMBROSE; Our Lord did not then forbid these things because the exercise of benevolence was displeasing to Him, but because the motive of following after devotedness was more pleasing. Gregorius Nazianzenus: Mandavit etiam hoc eis dominus ad verbi gloriam, ne videretur in eis magis vigere blanditias: voluit etiam eos non esse sollicitos in verbis alienis. GREG NAZ. The Lord gave them these commands also for the glory of the word, lest it should seem that enticements could more prevail over them. He wished them also not to be anxious to speak to others. Gregorius: Haec autem verba si quis etiam per allegoriam velit intelligi, pecunia clausa in sacculo est sapientia occulta. Qui igitur sapientiae verbum habet, et hoc erogare proximo negligit, quasi pecuniam in sacculo ligatam tenet. Per peram vero, onera saeculi, per calceamenta mortuorum operum exempla significantur. Qui ergo officium praedicationis suscipit, dignum non est ut onus saecularium negotiorum portet; ne dum hoc eius colla deprimit, ad praedicanda caelestia non assurgat: nec debet stultorum operum exempla conspicere, ne sua opera quasi ex mortuis pellibus credat munire; ne scilicet quia alios talia fecisse considerat, se etiam facere licenter putet. GREG. If any one would have these words taken also allegorically, the money shut up in a purse is the hidden wisdom. He then who has the word of wisdom, and neglects to employ it for his neighbor, is like one who keeps his money tied up in his purse. But by the scrip is meant the troubles of the world, by the shoes (made of the skins of dead animals) are signified the examples of dead works. He then who undertakes the office of preacher ought not to bear the burden of business, lest while this presses down his neck he should not rise to the preaching of heavenly things; nor ought he to behold the example of foolish works, lest he think to shield his own works as by dead skins, that is, lest because he observes that others have done these things, he imagine that he also is at liberty to do the same. Ambrosius: Nihil etiam dominus in nobis mortale vult esse. Mortale enim atque terrenum calceamentum Moyses iubetur solvere, cum mitteretur ad populum liberandum. Quod si quem movet qua ratione in Aegypto calceati iubentur edere agnum, apostoli autem sine calceamento ad praedicandum Evangelium diriguntur; is considerare debet, quia in Aegypto positus debet adhuc morsus cavere serpentis, multa enim venena in Aegypto: et qui typo Pascha celebrat, patere potest vulneri: qui autem minister est veritatis, venena non trepidat. AMBROSE; Our Lord also would have nothing human in us. For Moses is bid to loose off the human and earthly shoe when he was sent to deliver the people. But if any one is perplexed why in Egypt we are ordered to eat the lamb with shoes on, but the Apostles are appointed to preach the Gospel without shoes: he must consider, that one in Egypt ought still to beware of the serpent’s bite, for there were many poisonous creatures in Egypt. And he who celebrates the Passover in figure may be exposed to the wound, but the minister of truth fears no poison. Gregorius: Omnis autem qui salutat in via, ex occasione salutat itineris, non ex studio optandae salutis. Qui igitur non amore aeternae patriae, sed praemiorum ambitu salutem audientibus praedicat, quasi in itinere salutat: quia ex occasione et non ex intentione salutem audientibus exoptat. GREG. Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his hearers, does as it were salute on the journey, since accidentally, not from any fixed intention, he desires the salvation of his hearers.
Lectio 3
Chrysostomus: Bonorum omnium mater pax est, sine qua cetera inania sunt: propter quod dominus discipulis intrantibus domos, illico pacem iussit proferre tamquam bonorum indicium, dicens in quamcumque domum intraveritis, primum dicite: pax huic domui. CHRYS. Peace is the mother of all good things, without it all other things are vain. Our Lord therefore commanded His is disciples on entering a house first to pronounce peace as a sign of good things, saying, Into whatever house you enter, first say, Peace be to this house. Ambrosius: Ut scilicet pacis perferamus nuntium, ipse primus ingressus pacis benedictione celebretur. AMBROSE; That in truth we should convey the message of peace, and that our very first entrance be attended with the blessing of peace. Chrysostomus: Unde pontifex Ecclesiae tradit eam, dicens: pax vobis. Implorant autem pacem sancti, non solum eam quae versatur inter homines ad invicem, sed et eam quae pertinet ad nos ipsos: nam saepius in pectore bellum gerimus, et nullo molestante turbamur, nec non prava desideria contra nos crebro insurgunt. CHRYS. And hence he who presides in the Church gives it, saying, Peace to all. Now holy men ask for peace, not only that which dwells among men in mutual intercourse, but that which belongs to ourselves. For oftentimes we wage war in our hearts, and are disturbed even when no one troubles us; bad desires also frequently rise up against us. Titus: Dicitur autem pax huic domui, scilicet habitantibus domum: omnes alloquantur, maiores pariter et minores, neque cum indignis vestra salutatio dirigetur; unde subditur et si ibi fuerit filius pacis, requiescet super illum pax vestra; quasi dicat: vos quidem proferetis verbum, res autem pacis applicabitur meo iudicio, ubicumque dignum esse videbitur. Si quis autem non sit dignus, non estis delusi, nec verborum vestrorum gratia periit; immo reciprocatur ad vos; et hoc est quod subditur sin autem, ad vos revertetur. TITUS BOST. But it is said, Peace be to this house, that is, to them that dwell in the house. As if he says, I speak to all, both the greater and the less, yet should not your salutation be addressed to them that are unworthy of it. Hence it is added, And if the son of peace be there, your peace shall rest upon it. As if he says, You indeed shall utter the word, but the blessing of peace shall be applied wherever I shall deem men worthy of it. But if any one is not worthy, you are not mocked, the grace of your word has not perished, but is returned to you. And this is what is added, But if not, it shall return to you again. Gregorius: Pax enim quae ab ore praedicatoris offertur, aut requiescet in domo, si in ea fuerit quisquam praedestinatus ad vitam, et caeleste verbum sequitur, quod audit; aut si nullus audire voluerit, ipse praedicator sine fructu non erit, quia ad eum pax revertitur, dum ei a domino pro labore sui operis merces recompensatur. Si autem pax nostra recipitur, dignum est ut ab eis terrena stipendia consequamur, quibus patriae caelestis praemia offerimus; unde sequitur in eadem autem domo manete edentes et bibentes quae apud illos sunt. Ecce qui peram et sacculum portari prohibuit, sumptus et alimenta ex eadem praedicatione concedit. GREG. For the peace which is offered by the mouth of the preacher shall either rest on the house, if there be any one in it predestined to life, who follows the heavenly word which he hears; or if no one be willing indeed to hear, the preacher himself shall not be without fruit, for the peace returns to him, while the Lord gives him the recompense of reward for the labor of his work. But if our peace is received, it is meet that we should obtain earthly supplies from those to whom we offer the rewards of a heavenly country. Hence it follows: And in the same house remain, eating and drinking such things as they give. Mark, that He who forbade them to carry purse and scrip, allows them to be an expense to others, and to receive sustenance from preaching. Chrysostomus: Sed ne aliquis diceret: consumo res proprias parando advenis mensam, illum primo intrantem facit tibi pacis donum offerre, cui nihil est aequale, ut scias te maiora, quam des, suscipere. CHRYS. But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things than you give. Titus: Vel aliter continua. Quia non estis constituti iudices eorum qui sunt digni vel indigni, edatis et bibatis quae vobis offeruntur ab eis. Dimittite autem mihi eorum qui vos recipiunt examen; nisi vobis quoque sit notum non esse ibi filium pacis; tunc enim fortassis retrocedere debetis. TITUS BOST. Or else; Since you are not appointed Judges as to who are worthy and who are unworthy, eat and drink what things they offer to you. But leave to me the trial of those who receive you, unless you happen also to know that the son of peace is not there, for perhaps in that case you ought to depart. Theophylactus: Vide igitur qualiter discipulos mendicare instituit, et pro pretio eos nutrimentum habere voluit; nam subditur dignus est enim operarius mercede sua. THEOPHYL. See then how He taught His disciples to beg, and wished them to receive their nourishment as a reward. For it is added, For the laborer is worthy of his hire. Gregorius in Evang: Sunt enim iam de mercede operarii ipsa alimenta sustentationis; ut hic merces de labore praedicationis inchoetur quae illic de veritatis visione perficitur. Qua in re considerandum est quod uni nostro operi duae mercedes debentur: una in via, quae nos in labore sustentat; alia in patria, quae nos in resurrectione remunerat. Merces itaque quae in praesenti recipitur, hoc in nobis debet agere ut ad sequentem mercedem robustius tendatur. Verus ergo quisque praedicator non ideo praedicare debet ut in hoc tempore mercedem accipiat; sed ideo mercedem recipere ut praedicare valeat. Quisque namque ideo praedicat ut hic laudis vel muneris mercedem recipiat, aeterna mercede se privat. GREG. For now the very food which supports him is part of the wages of the laborer, as in this life the hire commences with the labor of preaching, which in the next is completed with the sight of truth. And here we must consider that two rewards are due to one work of ours, one on the Journey, which supports us in labor, the other in our country, which recompenses us at the resurrection. Therefore the reward which we receive now ought so to work in us, that we the more vigorously strive to gain the succeeding reward. Every true preacher then ought not so to preach, that he may receive a reward at the present time, but so to receive a reward that he may have strength to preach. For whoever so preaches that here he may receive the reward of praise, or riches, deprives himself of an eternal reward. Ambrosius. Subditur virtus alia, ne de domo in domum quis vaga facilitate demigret; sequitur enim nolite transire de domo in domum: ut scilicet amore hospitali servemus constantiam, neque aliquam amicitiae necessitudinem facile resolvamus. AMBROSE; Another virtue is added, that we should not go about easily, changing from house to house. For it follows, Go not from house to house; that is, that we should preserve a consistency in our love towards our hosts, nor lightly loose any bond of friendship. Beda: Descripto autem diversae domus hospitio, quid iam in civitatibus agere debeant docet: piis scilicet in omnibus communicare, ab impiorum vero per omnia societate secerni; unde sequitur et in quamcumque civitatem intraveritis, et susceperint vos, manducate quae apponuntur vobis. BEDE; Now having described the reception from different houses, he teaches them what they ought to do in the cities; namely, to have intercourse with the good in all, but to keep from the society of the wicked in every thing; as it follows, But into whatsoever city you enter, and they receive you, eat such things as are set before you. Theophylactus: Quamvis modica existant et vilia, nihil amplius inquirentes. Denuntiat etiam eis ut operantes miracula homines ad suas praedicationes attraherent; unde subdit et curate infirmos qui in illa sunt, et dicite illis: appropinquavit in vos regnum Dei. Si enim prius curaveritis, deinde docueritis, prosperabitur sermo, et homines credent regnum Dei appropinquare: non enim curarent, nisi hoc aliqua virtus divina perficeret. Sed etiam cum secundum animam curantur, appropinquat in eos regnum Dei, quod longe est ab eo cui dominatur peccatum. THEOPHYL. Although they be few and poor, ask for nothing more; He also tells them to work miracles, and their word shall draw men to their preaching. Hence he adds, And heal the sick that are therein, and say to them, The kingdom of God is come nigh to you. For if you first heal and then teach, the word will prosper, and men believe that the kingdom of God is come nigh. For they would not be cured unless by the working of some divine power. But also when they are healed in their soul, the kingdom of God comes nigh to them, for it is far off from him over whom sin has the dominion. Chrysostomus in Matthaeum: Vide autem dignitatem apostolorum: nihil sensibile monentur proferre, qualia qui circa Moysen et prophetas, scilicet bona terrena; sed quaedam nova et mirabilia, scilicet regnum Dei. CHRYS. Now mark the excellence of the Apostles. They are bid to utter nothing relating to sensible things, such as Moses and the Prophets spoke of, namely, earthly goods, but certain new and marvelous things, namely, the kingdom of God. Maximus: Dicitur autem appropinquavit: non ut ostendat temporis brevitatem; neque enim regnum Dei venit cum observatione; sed ostendit dispositionem hominum ad regnum Dei; quod quidem potentia est in omnibus credentibus, actu vero in his qui respuunt corporalem vitam, et solam eligunt spiritualem, qui dicere possunt: vivo autem non ego, sed vivit in me Christus. MAX. Which it is said is come nigh, not to show the shortness of time, for the kingdom of God comes not with observation, but to mark the disposition of men towards the kingdom of God, which is indeed potentially in all believers, but actually in those who reject the life of the body, and choose only the spiritual life; who are able to say, Now I live, yet not I, but Christ lives in me. Ambrosius: Deinde docet excutiendum de pedibus pulverem, si quis recipiendos civitatis hospitio non putaverit, dicens in quamcumque civitatem intraveritis, et non receperint vos, exeuntes in plateas eius, dicite: etiam pulverem pedum, qui adhaesit nobis de civitate vestra, extergimus in vos. AMBROSE; He next teaches them to shake off the dust from their feet when the men of a city have refused to entertain them, saying, Into whatsoever city you enter, and they receive you not, shake off the dust. Beda: Vel ad contestationem terreni laboris quem pro illis inaniter susceperunt; vel ut ostendatur usque adeo se ab ipsis nihil terrenum quaerere ut etiam pulverem de terra eorum non sibi patiantur adhaerere. Vel per pedes ipsum opus et incessus praedicationis significatur; pulvis vero quo asperguntur, terrenae levitas est cogitationis, a qua et summi doctores immunes esse nequeunt. Qui ergo spreverint doctrinam, labores et pericula docentium, ad testimonium suae damnationis inflectunt. BEDE; Either as a testimony to the earthly toil which they had in vain undergone for them, or to show that so far from seeking any thing earthly from them, they suffer not even the dust from their land to cleave to them. Or by the feet is meant the very labor and walking to and fro of preaching; but the dust with which they are sprinkled is the lightness of worldly thoughts, from which even the greatest teachers cannot be free. Those then who have despised the teaching, turn the labors and dangers of the teachers into a testimony of their condemnation. Origenes. Extergendo ergo pulverem pedum in eos, quodammodo dicunt: pulvis peccatorum vestrorum merito veniet super vos. Et attende, quod quaecumque civitates non suscipiunt apostolos sanamque doctrinam, habent plateas, iuxta illud: lata est via quae ducit ad perditionem. ORIGEN; By wiping off the dust of their feet against them, they in some sort say, The dust of your sins shall deservedly come upon you. And mark that the cities which receive not the Apostles and sound doctrine have streets, according to Matthew, Broad is the way which leads to destruction. Theophylactus: Et sicut recipientibus apostolos appropinquare regnum Dei dicitur in beneficium, sic non recipientibus in praeiudicium; unde subdit tamen hoc scitote, quia appropinquavit regnum Dei; sicut adventus regis est quibusdam ad poenam, quibusdam vero ad honorem; unde de eorum poena subditur dico autem vobis, quia Sodomis in illa die remissius erit quam illi civitati. THEOPHYL. And as they who receive the Apostles are said to have the kingdom of God come nigh to them as a blessing, so those who do not receive them are said to have it nigh to them as a curse. Hence He adds, Notwithstanding, be you sure of this, that the kingdom of God is come nigh to you, as the coming of a king is to some for punishment, but to some for honor. Hence it is added respecting their punishment, But I say to you, It shall be more tolerable for Sodom, &c. Eusebius: Nam in civitate Sodomitarum non caruerunt Angeli hospitio; sed Lot inventus est dignus eos hospitari. Si ergo ad accessum discipulorum, nec unus invenietur in civitate qui eos recipiat, quomodo non peior erit civitate Sodomorum? Hic sermo docebat eos audacter aggredi regulam paupertatis: non enim posset consistere civitas et villa, nec vicus, sine aliquo incola noto Deo: nam nec Sodoma subsisteret non reperto Lot, quo recedente tota repente periit. EUSEBIUS. For in the city of Sodom, Angels were not without entertainment, but Lot was found worthy to receive them into his house. If then at the coming of the disciples into a city there shall not be found one to receive them, will not that city be worse than Sodom? These words persuaded them to attempt boldly the rule of poverty. For there could not be a city or village without some inhabitants acceptable to God. For Sodom could not exist without a Lot found in it, at whose departure the whole was suddenly destroyed. Beda: Sodomitae quoque ipsi etsi inhospitales fuerint inter cetera carnis animaeque flagitia, nulli tamen apud eos tales hospites quales apostoli reperti sunt: et Lot quidem aspectu et auditu iustus erat, non tamen ibi aliquid docuisse aut signa fecisse perhibetur. BEDE; The men of Sodom, although they were hospitable in the midst of all their wickedness of soul and body, yet were there no such guests found among them as the Apostles. Lot indeed was righteous both in seeing and hearing, yet he is not said to have taught or worked miracles.
Lectio 4
Ambrosius: Docet dominus graviori poenae obnoxios fore qui Evangelium non sequendum quam qui legem iudicaverunt esse solvendam, dicens vae tibi, Corozaim, vae tibi, Bethsaida. AMBROSE; Our Lord warns us that they will meet with a heavier punishment who have refused to follow the Gospel than those who have chosen to break the law; saying, Woe to you, Chorazin! woe to you, Bethsaida! Beda: Corozaim, Bethsaida et Capharnaum, Tiberias quoque, quam Ioannes nominat, civitates sunt Galilaeae, sitae in littore laci Genezareth, qui ab Evangelistis mare Galilaeae, vel Tiberiadis appellatur. Plangit ergo dominus has civitates, quae post tanta miracula atque virtutes non poenituerunt, peioresque sunt gentilibus naturale tantum ius dissipantibus: quia post descriptae legis contemptum, filium quoque Dei et gloriam eius spernere non timuerunt; unde sequitur quia si in Tyro et Sidone factae fuissent virtutes quae in vobis factae sunt, olim in Cilicio et cinere sedentes poeniterent. In Cilicio, quod de pilis caprarum contexitur, asperam peccati pungentis memoriam significat; in cinere autem mortis considerationem, per quam in pulverem redigimur, demonstrat. Porro in sessione humilitatem propriae conscientiae significat. Impletum autem videmus hodie dictum salvatoris: quia Corozaim et Bethsaida praesente domino credere noluerunt: Tyrus autem et Sidon et quondam David ac Salomon amici fuere, et post evangelizantibus Christi credidere discipulis. BEDE; Chorazin, Bethsaida, and Capernaum, Tiberias also which John mentions, are cities of Galilee situated on the shore of the lake of Gennesaret, which is called by the Evangelists the sea of Galilee or Tiberias. Our Lord thus mourns over these cities which after such great miracles and wonders repented not, and are worse than the Gentiles who break through the law of nature only, seeing that after despising the written law, they feared not to despise also the Son of God and His glory. Hence it follows, For if the mighty works had been done in Tyre and Sidon which have been done in you, they had a great while ago repented sitting in sackcloth and ashes, &c. By sackcloth, which is woven together from the hairs of goats, he signifies a sharp remembrance of previous sin. But by ashes, he hints at the consideration of death, by which we are reduced to dust. Again, by the sitting down, he implies the lowliness of our conscience. Now we have seen in this day the word of the Savior fulfilled, since Chorazin and Bethsaida, though our Lord was as present among them, believed not, and Tyre and Sidon were friendly both to David and Solomon, and afterwards believed in the disciples of Christ who preached the Gospel there. Chrysostomus in Matthaeum: Deplorat autem dominus has civitates ad nostrum exemplum: eo quod effusio lacrymarum et gemitus amarus super patientes insensibilitatem doloris, non modicum antidotum est et ad correctionem patientium, et ad remedium ingemiscentium super eos. Non solum autem per deplorationem inducit eos ad bonum, sed etiam per terrorem; unde sequitur verumtamen Tyro et Sidoni remissius erit quam vobis in iudicio. Hoc et nos audire debemus: non enim solum illis, sed etiam nobis peius iudicium statuit, nisi receperimus intrantes ad nos hospites, quorum pulverem praecepit excutere. Cum autem plurima signa fecisset dominus in Capharnaum, et eum ipsa incolam habuisset, videbatur super alias civitates exaltata; sed propter incredulitatem cecidit in ruinam; unde sequitur et tu, Capharnaum, usque in caelum exaltata, usque ad Infernum demergeris; ut scilicet iudicium sit proportionabile honori. CHRYS. Our Lord mourns over these cities for our example, because shedding tears and bitter lamentations over those who are insensible to grief, is no slight antidote, tending both to the correction of the insensible, and to the remedy and consolation of those who mourn over them. Again, He draws them over to what is good, not only by lamenting over them, but also by alarming them. Hence it follows, But it shall be more tolerable for Tyre and Sidon, &c. This we ought also to listen to. For not upon them alone, but upon us also, He has passed sentence, if we receive not the guests who come to us, since He commanded them to shake off the very dust from their feet. And in another place: Now when our Lord had done many mighty works in Capernaum, and had Himself dwelt there, it seemed to be exalted above the other cities, but through unbelief fell to destruction. Hence it follows, And you, Capernaum, which are exalted to heaven, shall be thrust down to hell; that, in fact, the judgment might be in proportion to the honor. Beda: Duplex autem in hac sententia sensus est. Vel ideo ad Infernum demergeris, quia contra praedicationem meam superbissime restitisti, ut scilicet intelligatur in caelum exaltata per superbiam: vel ideo quia es exaltata usque ad caelum meo hospitio, et meis signis, maioribus plecteris suppliciis, quia his quoque credere noluisti. Et ne quis putaret hanc increpationem vel tantummodo civitatibus vel personis convenire quae dominum in carne videntes spernebant, et non omnibus qui hodie quoque Evangelii verba despiciunt; consequenter adiunxit, dicens qui vos audit, me audit. BEDE; This sentence admits of two meanings: Either for this reason shall you be thrust down into hell, because you proudly resisted My preaching; that in truth she might be understood to have raised herself up to heaven by her pride. Or, because you are exalted to heaven by My dwelling in you, and by My miracles, halt you be beaten with more stripes, since even these you refused to believe. And that no one should suppose that this interpretation applied only either to the cities or the persons who, seeing our Lord in the flesh despised Him, and not to all also who now despise the words of the Gospel, Ho proceeds to add these words, He that hears you, hears me. Cyrillus: Per quod docet, quicquid per sanctos apostolos dicit, acceptandum esse: quia qui illos audit, Christum audit. Inevitabilis ergo poena haereticis imminet, qui apostolorum negligunt verba; sequitur enim et qui vos spernit, me spernit. CYRIL; Whereby He teaches, that whatever is said by the holy Apostles must be received, since he who hears them hears Christ, and an inevitable punishment therefore hangs over heretics who neglect the words of the Apostles; for it follows, and he who despises you despises me. Beda: Ut scilicet in audiendo quisque vel spernendo Evangelii praedicationem, non viles quasque personas, sed dominum salvatorem, immo ipsum patrem spernere se vel audire disceret; nam sequitur qui autem me spernit, spernit eum qui misit me: quia in discipulo magister auditur, et in filio pater honoratur. BEDE; That is, that every one indeed on hearing or despising the preaching of the Gospel might learn that he is not despising or hearing the mere individual preacher, but our Lord and Savior, nay the Father Himself; for it follows, And he that despises me, despises him that sent me. For the Master is heard in His disciple, the Father honored in His Son. Augustinus de Verb. Dom: Si autem sermo Dei ad vos quoque pervenit, et in eo loco vos constituit, videte ne spernatis nos, ne ad illum perveniat quod nobis feceritis. AUG. But if the word of God reaches to us also, and appoints us in the Apostles place, beware of despising us, lest that reach to Him which you have done to us. Beda: Potest et ita intelligi: qui vos spernit, me spernit; idest, qui non facit misericordiam uni de fratribus meis minimis, nec mihi facit. Qui autem me spernit, nolens credere filium Dei, spernit eum qui me misit: quia ego et pater unum sumus. BEDE; It may also be understood as follows, He who despises you, despises me, that is, he who shows not mercy to one of the least of My brethren, neither shows it to Me. But he who despises me, (refusing to believe on the Son of God,) despises him that sent me. For I and my Father are one. Titus: Simul autem in hoc discipulos consolatur; quasi dicat: non dicatis: cur imus passuri contumelias? Accomodate linguam; ego praebeo gratiam, in me vestra redundat contumelia. TITUS BOST. But at the same time He herein consoles His disciples, as if He said, Say not why are we about to suffer reproach. Let your speech be with moderation. I give you grace, upon Me your reproaches fall.
Lectio 5
Cyrillus: Supra dictum est, quod dominus misit discipulos gratia spiritus sancti insignitos, et facti praedicationis ministri potestatem super immundos spiritus acceperunt; nunc autem reversi confitentur honorantis eos potentiam; unde dicitur reversi sunt autem septuaginta duo cum gaudio dicentes: domine, etiam Daemonia subiciuntur nobis in nomine tuo. Videbantur quidem gaudere magis quod facti sunt miraculorum auctores, quam quod facti erant praedicationis ministri. Erat autem melius eos gaudere in illis quos ceperunt, sicut vocatis per ipsum dicit Paulus: gaudium meum et corona mea. CYRIL; It was said above that our Lord sent forth His disciples sealed with the grace of the Holy Spirit, and that being made ministers of preaching, they received power over the unclean spirits. But now when they returned, they confess the power of Him who honored them, as it is said, And the seventy returned again with joy, saying, Lord, even the devils are subject to us, &c. They seemed indeed to rejoice rather that they were made workers of miracles, than that they had become ministers of preaching. But they had better have rejoiced in those whom they had taken, as St. Paul says to them that were called by him, My joy and my crown. Gregorius Moralium: Mire autem dominus ut in discipulorum cordibus elationem premeret, iudicium ruinae retulit, quod ipse magister elationis accepit; ut in auctore superbiae discerent quid de elationis vitio formidarent; unde sequitur videbam Satanam sicut fulgur de caelo cadentem. GREG. Now our Lord, in a remarkable manner, in order to put down high thoughts in the hearts of His disciples, Himself related the account of the fall which the teacher of pride suffered; that they might learn by the example of the author of pride, what they would have to dread from the sin of pride. Hence it follows, I beheld Satan as lightning fall from heaven. Basilius: Dicitur Satanas, eo quod adversatur bono; hoc enim significat nomen Hebraicum; sed Diabolus dicitur, eo quod cooperatur nobis in malo, et accusator sit. Natura eius est incorporea, locus aereus. BASIL; He is called Satan, because he is an enemy to God, (for this the Hebrew word signifies,) but he is called the Devil, because he assists us in doing evil, and is an accuser. His nature is incorporeal, his abode in the air. Beda: Non autem dicit: modo video, sed: prius videbam, quando corruit. Quod autem ait sicut fulgur, vel praecipitem de supernis ad ima lapsum significat; vel quia deiectus adhuc transfigurat se in Angelum lucis. BEDE; He says not, ‘I see now,’ but referring to past time, I saw, when he fell. But by the words as lightning, He signifies either a fall headlong from the high places to the lowest, or that now cast down, he transforms himself into an angel of light. Titus: Se autem dicit vidisse tamquam iudicem, qui novit incorporeorum passiones. Vel dicit sicut fulgur, quia natura fulgidus erat ut fulgur; sed factus est tenebrosus propter affectum; quia quod Deus fecit bonum, hoc ipse in se alteravit in malum. TITUS BOST. Now He says that He saw it, as being Judge, for He knew the sufferings of the spirits Or He says, as lightning, because by nature Satan shone as lightning, but became darkness through his affections, since what God made good he changed in himself to evil. Basilius: Supernae enim virtutes non sunt naturaliter sanctae, sed secundum analogiam divini amoris mensuram sanctificationis sortiuntur. Et sicut ferrum positum in igne non desinit esse ferrum, vehementi tamen flammae unione tam effectu quam aspectu in ignem pertransit; sic et almae virtutes ex participatione eius quod est naturaliter sanctum, insitam habent sanctificationem: neque enim cecidisset Satanas, si natura fuisset insusceptibilis mali. BASIL; For the heavenly Powers are not naturally holy, but according to the analogy of divine love they receive their measure of sanctification. And as iron placed in the fire does not cease to be iron, though by the violent application of the flame both in effect and appearance, it passes into fire; so also the Powers on high, from their participation in that which is naturally holy, have a holiness implanted in them. For Satan had not fallen, if by nature he had been unsusceptible of evil. Cyrillus: Vel aliter. Videbam Satanam sicut fulgur de caelo cadentem, idest a suprema potentia in extremam fragilitatem. Nam ante salvatoris adventum subegerat sibi orbem, et ab omnibus colebatur; sed cum unigenitum verbum Dei de caelo descendit, corruit tamquam fulgur, quia conculcatur ab adorantibus Christum; unde sequitur et ecce dedi vobis potestatem calcandi supra serpentes et scorpiones. CYRIL; Or else, I saw Satan as lightning fall from heaven, that is, from the highest power to the lowest impotence. For before the coming of our Savior, he had subdued the world to him, and was worshipped by all men. But when the only-begotten Word of God came down from heaven, he fell as lightning, seeing that he is trodden under foot by those who worship Christ. As it follows, And, behold, I give those you power to tread upon serpents, &c. Titus: Serpentes quidem aliquando figuraliter in deserto mordebant Iudaeos et necabant eos, eo quod infideles erant; venit autem qui serpentes illos perimeret aeneus serpens crucifixus, ut si quis credens in eum prospexerit, liberetur a morsibus et salvetur. TITUS BOST. Serpents indeed at one time under a figure were made to bite the Jews, and kill them because of their unbelief. But there came One who should destroy those serpents; even the Brazen Serpent, the Crucified, so that if any one should look on Him believing, he might be healed from his wounds and saved. Chrysostomus: Deinde ne putaremus hoc dici de bestiis, subiunxit et supra omnem virtutem inimici. CHRYS. Then lest we should suppose this was spoken of beasts, He added, And over all the power of the enemy. Beda: Hoc est omne genus immundorum spirituum de obsessis corporibus eiciendi; et quantum ad ipsos subdit et nihil vobis nocebit: quamvis et ad litteram possit accipi: Paulus enim a vipera invasus nihil mali patitur, et Ioannes hausto veneno non laeditur. Hoc autem inter serpentes qui dente et scorpiones qui cauda nocent, distare arbitror, quod serpentes aperte saevientes, scorpiones clanculo insidiantes, vel homines vel Daemones significent. Vel serpentes qui inchoandis virtutibus venena pravae persuasionis obiciunt: scorpiones qui consummatas virtutes ad finem vitiare intendunt. BEDE; That is, I give you the power of casting out every kind of unclean spirit, from the bodies possessed. And as far as regards themselves, He adds, And nothing shall hurt you. Although it might also be taken literally. For Paul when attacked by a viper suffered no injury. John having drunk poison is not harmed by it. But I think there is this difference between serpents who bite with the teeth, and scorpions who sting with the tail, that the serpents signify men or spirits raging openly, scorpions signify them plotting in secret. Or serpents are those which cast the poison of evil persuasion upon virtues just beginning, scorpions which go about to corrupt at last virtues which have been brought to perfection. Theophylactus: Vel serpentes sunt qui visibiliter nocent, veluti fornicationis et homicidii Daemon: qui vero invisibiliter nocent, scorpiones vocantur, sicut in vitiis spiritualibus. THEOPHYL. Or serpents are those which visibly hurt, as the evil spirit of adultery and murder. But those are called scorpions which invisibly injure, as in the sins of the spirit. Gregorius Nyssenus: Voluptas etiam serpens dicitur in Scriptura, cuius natura est quod si caput eius muri stricturam attigerit, totum sequens corpus ad se trahit: sic natura necessarium concessit homini domicilium; sed per hanc necessitatem aggrediens voluptas animum ad immoderatum quemdam ornatum pervertit; ad hoc subsequentem avaritiam trahit, quam impudicitia sequitur, idest ultimum membrum, et cauda bestialitatis. Sed quemadmodum non est per caudam serpentem retrahi, sic non est incipiendum ab ultimis ad evellendum voluptates, nisi quis priorem aditum obturet malitiae. GREG NYSS. For pleasure is called in Scripture a serpent, which by nature is such that if its head has reached a wall so as to press upon it, it drags its whole body after it. So nature has given man the habitation which was necessary for him. But by means of this necessity, pleasure assaults the heart, and perverts it to the indulgence of immoderate ornament; in addition to this it brings in its train covetousness, which is followed by lust, that is, the last member or tail of the beast. But as it is not possible to draw back the serpent by its tail, so to remove pleasure we must not begin with the last, unless one has closed the first entrance to evil. Athanasius Deludunt autem nunc per Christi virtutem pueri voluptatem, quae quondam seducebat grandaevos; et virgines perseverant conculcantes serpentinae voluptatis fallacias. Sed et quidam ipsum aculeum scorpionis, idest Diaboli, conculcantes, scilicet mortem, non timuerunt interitum; verbi gratia, martyres facti; plerique vero postpositis terrenis, libero gressu conversantur in caelis, principem aeris non timentes. ATHAN. But now through the power of Christ boys make a mock at pleasure, which formerly led away the aged, and virgins steadfastly trample upon the desires of serpentine pleasure. Some also tread upon the very sting of the scorpion, that is, of the devil, namely death, and fearing not destruction become witnesses of the word. But many giving up earthly things walk with a free step in heaven, dreading not the prince of the air. Titus: Sed quia laetitia qua eos laetos videbat, inanem gloriam sapiebat: gaudebant enim quod quasi sublimes effecti, terribiles hominibus et Daemonibus erant: ideo dominus subiungit verumtamen in hoc nolite gaudere, quia spiritus subiciuntur vobis. TITUS BOST. But because the joy with which He saw them rejoice savored of vain-glory, for they rejoiced that they were as it were exalted, and were a terror to men and evil spirits, our Lord therefore adds, Notwithstanding in this rejoice not, that the spirits are subject to you, &c. Beda: De subiectione spirituum, cum caro sint, gaudere prohibentur: quia spiritus eicere, sicut et virtutes alias facere, interdum non est eius meriti qui operatur; sed invocatio nominis Christi hoc agit ad condemnationem eorum qui invocant, vel ad utilitatem eorum qui vident et audiunt. BEDE; They are forbidden to rejoice in the subjection of the spirits to God, since they were flesh; for to cast out spirits and to exercise other powers is sometimes not on account of his merit who works, but is wrought through the invocation of Christ’s name to the condemnation of those who mock it, or to the advantage of those who see and hear Cyrillus: Sed cur, domine, non sinis laetari in honoribus a te collatis, cum scriptum sit: in nomine tuo exultabunt tota die? Sed dominus eos ad maius gaudium erigit; unde subdit gaudete autem quia nomina vestra scripta sunt in caelis. CYRIL; Why, O Lord, cost not you permit men to rejoice in the honors which are conferred by You, since it is written, In your name shall they rejoice all the day? But the Lord raises them up by greater joys. Hence He adds, But rejoice that your names are written in heaven. Beda: Quasi dicat: non oportet vos de Daemonum humiliatione, sed de vestra sublimatione gaudere. Salubriter autem intelligendum est, quod sive caelestia, sive terrestria quis opera gesserit, per hoc quasi litteris annotatus apud Dei memoriam sit aeternaliter affixus. BEDE; As if he said, It becomes you to rejoice not in the putting down of the evil spirits, but in your own exaltation. But it would be well for us to understand, that whether a man has done heavenly or earthly works, he is thereby, as if marked down by letter, for ever fixed in the memory of God. Theophylactus: Scripta sunt enim nomina sanctorum in libro vitae, non encausto, sed memoria Dei et gratia. Et Diabolus quidem desuper cadit; homines vero inferius existentes superius ascribuntur in caelis. THEOPHYL. For the names of the saints are written in the book of life not in ink, but in the memory and grace of God. And the devil indeed fell from above; but men being below have their names inscribed above in heaven. Basilius: Quidam autem sunt qui scribuntur quidem non in vita, sed, secundum Ieremiam, in terra; ut secundum hoc intelligatur duplex quaedam descriptio, horum quidem ad vitam, illorum ad perditionem. Quod autem dicitur: deleantur de libro viventium, intelligitur de his qui digni putabantur in libro Dei conscribi; et secundum hoc fieri dicitur Scripturae mutatio, quando a virtute delabimur in peccatum, vel e contra. BASIL; There are some who are written indeed not in life, but according to Jeremiah in the earth, that in this way there might be a kind of double enrollment, of the one indeed to life, but of the other to destruction. But since it is said, Let them be blotted out of the book of the living, this is spoken of those who were thought worthy to be written in the book of God. And in this way a name is said to be put down in writing or blotted out, when we turn aside from virtue to sin, or the contrary.
Lectio 6
Theophylactus: Sicut benignus pater videns filios suos dirigi, gaudet; sic et Christus exultat, quod apostoli tantis bonis facti sunt digni; unde dicitur in ipsa autem hora exultavit in spiritu sancto. THEOPHYL. As a loving father rejoices to see his sons do right, so Christ also rejoices that His Apostles were made worthy of such good things. Hence it follows, In that hour, &c. Cyrillus: Inspexit quidem per spiritus operationem, quam apostolis tradidit, plurium acquisitionem; unde in spiritu sancto laetatus dicitur, idest in effectibus, qui per spiritum sanctum proveniunt: quasi enim amator hominum, gaudii reputabat materiam conversionem errantium; de quo gratias agit; unde sequitur confiteor tibi, pater, domine caeli et terrae. CYRIL; He saw in truth that through the operation of the Holy Spirit, which He gave to the holy Apostles, the acquisition of many would be made, (or that many would be brought to the faith.) He is said therefore to have rejoiced in the Holy Spirit, that is, in the results which came forth through the Holy Spirit. For as one who to be mankind He considered the conversion of sinners to be a subject for rejoicing, for which He gives thanks. As it follows, I give thanks to you, O Father. Beda: Confessio non semper poenitentiam, sed et gratiarum actionem significat, ut in Psalmis saepissime legimus. BEDE; Confessing does not always signify penitence, but also thanks airing, as is frequently found in the Psalms. Cyrillus: Ecce autem, inquiunt illi quorum corda perversa sunt, gratias refert filius patri tamquam minor. Sed quid impedit consubstantialem filium laudare proprium genitorem, mundum salvantem per eum? Quod si censes confessionis causa hunc esse minorem, aspice quod vocat eum patrem suum, et dominum caeli et terrae. CYRIL; Now here, say they whose hearts are perverted, the Son gives thanks to the Father as being inferior But what should prevent the Son of the same substance with the Father from praising His own Father, who saves the world by Him? But if you think that because of His giving thanks He shows Himself to be inferior, observe, that He calls Him His Father, and the Lord of heaven and earth. Titus: Alia enim per Christum ex non entibus producta sunt; sed solus ipse incomprehensibiliter a patre est genitus: solius enim unigeniti tamquam veri filii naturaliter pater est; unde solus patri dicit confiteor tibi, pater; hoc est, glorifico te. Nec mireris si patrem filius glorificat: tota enim hypostasis unigeniti, genitoris est gloria: nam quae facta sunt, et caelum et Angeli, gloria sunt creatoris: verum quia haec nimis infime sita sunt respectu dignitatis ipsius, solus filius, cum Deus perfecte sit similis genitori, perfecte glorificat patrem. TITUS BOST. For all other things have been produced by Christ from nothing, but He alone was incomprehensibly begotten of His Father, Who therefore of the Only-begotten alone, as a true Son, is by nature the Father. Hence He alone says to His Father, I give thanks to you, O Father, Lord, &c. that is, I glorify you. Marvel not that the Son glorifies the Father. For the whole substance of the Only-begotten is the glory of the Father. For both those things which were created, and the Angels, are the glory of the Creator. But since these are placed too low in respect of His dignity, the Son alone, since He is perfect God like His Father, perfectly glorifies His Father. Athanasius Novimus etiam saepius salvatorem humana proferre; habet enim adiunctam humanitatem divinitas; nec tamen propter corporis tegimen Deum ignores. Sed quid respondent in hoc qui volunt subsistentiam esse mali, formant vero sibi Deum alium a vero patre Christi, et hunc dicunt esse unigenitum mali creatorem et nequitiae principem, nec non mundialis machinae conditorem? Ait autem dominus, approbans verba Moysi, confiteor tibi, pater, domine caeli et terrae. ATHAN. We know also that the Savior often speaks as man. For His divine nature has human nature joined to it, yet you would not, because of His clothing Himself with a body, be ignorant that He was God. But what do they answer to this, who wish to make out a substance of evil, but form to themselves another God, other than the true Father of Christ? And they say that he is unbegotten, the creator of evil and prince of iniquity, as well as the maker of the world’s fabric. Now our Lord, affirming the word of Moses, says, I give thanks to you, Father, Lord of heaven and earth. Epiphanius Editum vero a Marcione Evangelium habet, Eucharisto, idest, gratias ago tibi, domine caeli: tacens quod dicitur pater, et quod dicitur et terrae, ne videatur Christus opificem caeli et terrae habere patrem suum. Redarguitur autem, quia idem paulo infra habet: ita, pater. EPIPHAN. But a Gospel composed by Marcion has, “I give thanks to You, O Lord,” being silent as to the words of heaven and earth, and the word Father, lest it should be supposed that He calls the Father the Creator of the heaven and the earth. Ambrosius: Postremo aperit caeleste mysterium, quo placuit Deo ut parvulis, magis quam prudentibus mundi suam gratiam revelaret; unde sequitur quod abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. AMBROSE; Lastly, he unveils the heavenly mystery by which it pleased God to reveal His grace, rather to the little ones than the wise of the world. Hence it follows, That you have hid these things from the wise and prudent. Theophylactus: Potest sic distingui ut dicatur a sapientibus, idest a Pharisaeis et Scribis legem interpretantibus, et prudentibus, idest ab his qui a Scribis fuerant docti; sapiens enim est qui docet, prudens vero qui docetur. Parvulos vero vocat dominus suos discipulos, quos non legis doctores, sed de turba et piscatores elegit, qui sunt vocati parvuli, quasi non malevoli. THEOPHYL. The distinction may be, that it is said, the wise, meaning, the Pharisees and Scribes who interpret the law, and the prudent, meaning those who were taught by the Scribes, for the wise man is he who teaches, but the prudent man he who is taught; but the Lord calls His disciples babes, whom He chose not from the teachers of the law, but out of the multitude, and by calling, fishermen; babes, that is, as devoid of malice. Ambrosius: Vel parvulum hic accipiamus qui se exaltare non noverit, et phaleratis sermonibus artem suae iactare prudentiae: quod Pharisaei plerique faciunt. AMBROSE; Or by a babe we should here understand one who knew nothing of exalting himself, and of boasting in proud words of the excellence of his wisdom, as the Pharisees often do. Beda: Gratias igitur agit, quod apostolis quasi parvulis adventus sui aperuit sacramenta, quae ignoraverunt Scribae et Pharisaei, qui sibi sapientes videntur, et in conspectu suo prudentes. BEDE; He therefore gives thanks that He had revealed to the Apostles as to babes the sacraments of His coming, of which the Scribes and Pharisees were ignorant, who think themselves wise, and are prudent in their own sight. Theophylactus: Abscondita igitur sunt mysteria ab his qui putant se esse sapientes, et non sunt: nam si essent, eis revelata fuissent. THEOPHYL. The mysteries then were hid from those who think themselves wise, and are not; for if they had been, these would have been revealed to them. Beda: Unde sapientibus et prudentibus, non insipientes et hebetes, sed parvulos, idest humiles opposuit, ut probaret se tumorem damnasse, non acumen. BEDE; To the wise and prudent then He opposed not the dull and foolish, but babes; that is, the humble, to show that He condemned pride, not quickness of mind. Origenes: Sensus enim defectus praeparatio fit supervenientis perfectionis: qui enim non sentit quod careat vero bono, propter bonum praesens, quod sibi inesse videtur, vero bono privatur. ORIGEN; For a feeling of deficiency is the preparation for coming perfection. For whoever by the presence of the apparent good perceives not that he is destitute of the true good, is deprived of the true good. Chrysostomus in Matthaeum: Non autem laetatur et gratias agit quod Dei mysteria latebant Scribas et Pharisaeos: haec enim non erat materia alacritatis, sed gemitus; sed de hoc gratias agit, quia quod sapientes non noverant, hi noverunt. Gratias autem super hoc agit patri, cum quo ipse simul hoc facit, ostendens nimiam dilectionem qua diligit nos. Ostendit autem consequenter, quod huius rei causa prima, voluntas sua sit, et patris, qui propria voluntate hoc agebat; unde sequitur etiam, pater, quia sic placitum fuit ante te. CHRYS. Now He does not rejoice and give thanks because the mysteries of God were hid from the Scribes and Pharisees (for this were not a subject of rejoicing, but of lament,) but for this cause gives He thanks, that what hat the wise knew not, babes knew. But moreover He gives thanks to the Father together with whom He Himself does this, to show the great love wherewith He loves us. He explains in the next place, that the cause of this thing was first His own will and Father’s, who of His own will did this. As it follows, Even so, Father; for so it seemed good in your sight. Gregorius: His verbis exempla humilitatis accipimus, ne temere discutere superna consilia de aliorum vocatione aliorumve repulsione praesumamus: iniustum enim esse non potest quod placuit iusto. In cunctis ergo quae exterius disponuntur, apertae causa rationis est occultae iustitia voluntatis. GREG. We receive these words as an example of humility, that we Moral should not rashly presume to scan the heavenly counsel, concerning the calling of some, and the rejection of others; for that cannot be unjust which seemed good to the Just One. In all things therefore, externally disposed, the cause of the visible system is the justice of the hidden will. Chrysostomus: Cum vero dixisset confiteor tibi, quia revelasti ea parvulis, ne putares quod ipse Christus hac virtute privatus non posset hoc facere, subiungit omnia tradita sunt mihi a patre meo. CHRYS. But after He had said, I thank you that you have revealed them to babes, lest you should suppose that Christ was destitute of the power to do this, He adds, All things are delivered to me of my Father. Athanasius Hoc non recte intelligentes Arii sequaces delirant in dominum, dicentes: si data sunt ei omnia, idest dominium creaturae, fuit tempus quo ea non habuit; et sic non est de substantia patris: nam si esset, non esset ei opus recipere. Sed ex hoc magis dementia eorum carpitur. Si enim priusquam recepisset vacabat creatura a verbo, qualiter salvabitur illud: omnia in eo consistunt? Ceterum si simul postquam facta est creatura, tota fuit tradita ei, non erat opus tradere; per ipsum namque facta sunt omnia. Non ergo, ut ipsi putant, significatur hic creaturae dominium; immo significativum est hoc verbum factae dispensationis in carne: postquam enim homo peccavit, perturbata sunt omnia; unde verbum caro factum est, ut omnia restauraret. Data sunt ergo ei omnia, non quia potestate careret, sed ut salvator emendet universa; ut sicut per verbum omnia in principio introducta sunt in esse, ita cum verbum caro factum est, in ipso omnia restaurentur. ATHAN. The followers of Arius, not rightly understanding this, rave against our Lord, saying, If all things were given to him, that is, the dominion of the creatures, there was as a time when He had them not, and so was not of the substance of the Father. For if He had been, there would be no need for Him to receive. But hereby is their madness the rather detected. For if before He had received them, the creature was independent of the Word, how will that verse stand, In him all things consist? But if as soon as the creatures were made, they were all given to Him, where was the need to give, for by him were all things made? The dominion of the creation is not then, as they think, here meant, but the words signify the dispensation made in the flesh. For after that man sinned, all things were confounded; the Word then was made flesh, that He might restore all things. All things therefore were given Him, not because He was wanting in power, but that as Savior He should repair all things; that as by the Word all things at the beginning were brought into being, so when the Word was made flesh, He should restore all things in Himself. Beda: Vel dicit omnia sibi tradita, non mundi elementa, sed hi quibus parvulis spiritu sacramenta filii pater revelavit, et de quorum salute, cum haec loqueretur, exultavit. BEDE; Or by the words, All things are delivered to me, He means not the elements of the world, but those babes to whom by the Spirit the Father made known the Sacraments of His Son; and in whose salvation when He here spoke He was rejoicing. Ambrosius: Vel cum omnia legis, omnipotentem agnoscis, non degenerem patris; cum tradita legis, filium confiteris; cui per naturam omnia unius substantiae iura sunt propria, non dono collata per gratiam. Cum autem dixisset omnia sibi fore a patre tradita, ascendit ad propriam gloriam et excellentiam, ostendens in nullo se superari a patre; unde subdit et nemo novit quis sit filius, nisi pater, et quis sit pater, nisi filius. Non valet enim creaturae intentio comprehendere modum divinae substantiae, quae omnem superat intellectum, et decor eius quamlibet considerationem transcendit; sed a seipsa quid sit natura divina cognoscitur. Itaque pater per id quod est, novit filium; et filius per id quod est, novit patrem, non interveniente aliqua differentia quantum ad divinitatis naturam: quod enim sit Deus, credimus; quid autem naturaliter sit incomprehensibile est. Si vero creatus est filius, quomodo solus sciret patrem, aut quomodo a solo patre sciretur? Scire namque naturam divinam impossibile est cuilibet creaturae; scire autem quodcumque eorum quae creata sunt quid sit, non transcendit quemlibet intellectum, quamvis superet nostrum sensum.
AMBROSE; Or, when you read all things, you acknowledge the Almighty, not the Son lower than the Father; when you read delivered, you confess the Son, to whom by the nature of one substance all things rightly belong, not conferred as a gift by grace. CYRIL; Now having said that all things were given Him by His Father, He rises to His own glory and excellence showing that in nothing He is surpassed by His Father. Hence He adds, And no one knows who the Son is but the Father, &c. For the mind of the creatures is not able to comprehend the manner of the Divine substance, which passes all understanding, and His glory transcends our highest contemplations. By Itself only is known what the Divine nature is. Therefore the Father, by that which He is, knows the Son the Son, by that which He is, knows the Father, no difference intervening as regards the Divine nature. And in another place. For that God is, we believe, but what he is by nature, is incomprehensible. But if the Son was created, how could He alone know the Father, or how could He be known only by the Father. For to know the Divine nature is impossible to any creature, but to know each created thing what it is, does not surpass every understanding, though it is far beyond our senses.
Athanasius Hoc autem domino dicente, constat Arianos ei obsistere, dum dicunt non videri patrem a filio. Sed eorum ostenditur insania, si seipsum non novit verbum, quod omnibus patris et sui praestat notitiam; sequitur enim et cui voluerit filius revelare. ATHAN. But though our Lord says this, it is plain that the Arians object to Him, saying that the Father is not seen by the Son. But their folly is manifest, as if the Word did not know Itself which reveals to all men the knowledge of the Father and Itself; for it follows, And to whomsoever the Son will reveal him. Titus: Est autem revelatio traditio notionis iuxta proportionem naturae et virtutum uniuscuiusque; et ubi quidem est natura consimilis, ibi est cognitio sine doctrina; hic autem est per revelationem disciplina. TITUS BOST. Now a revelation is the communication of knowledge in proportion to each man’s nature and capacity; and when indeed the nature is congenial, there is knowledge without teaching; but here the instruction is by revelation. Origenes: Vult autem revelare ut verbum, non irrationabiliter, et tamquam iustitia, qui novit digne et tempora revelandi et mensuras revelationis. Revelat autem removens oppositum cordi velamen, necnon tenebras quas posuit in sui latibulum. Sed quoniam ex hoc putant qui alterius sunt opinionis, construere nefarium suum dogma, quod scilicet ignotus erat pater Iesu sanctis antiquis; dicendum est eis, quoniam quod dicitur cuicumque vult filius revelare, non solum retorquetur ad tempus futurum, ex quo salvator hoc protulit, sed etiam ad tempus praeteritum. Quod si velint hoc verbum revelare pro praeterito sumere, dicendum est eis, quod non est idem cognoscere et credere. Alii datur per spiritum sermo scientiae, alii fides in eodem spiritu. Erant ergo primo quidem credentes, non autem cognoscentes. ORIGEN; He wishes to reveal as the Word, not without the exercise of reason; and as Justice, who knows rightly both the times for revealing, and the measures of revelation; but He reveals by removing the opposing veil from the heart, and the darkness which He has made His secret place. But since upon this men who are of another opinion think to build up their impious doctrine, that in truth the Father of Jesus was sent down to the ancient saints, we must tell them that the words, To whomsoever the Son will reveal him, not only refer to the future time, after our Savior uttered this, but also to the past time But if they will not take this word reveal for what is past, the must be told, that it is not the same thing to know and to believe. To one is given by the Spirit the word of knowledge; to another faith by the same Spirit. There were then those who believed, but did not know. Ambrosius: Ut scias autem quia sicut filius patrem quibus vult revelat, etiam pater revelat quibus vult filium; audi dominum dicentem: beatus es, Simon Bariona, quia caro et sanguis non revelavit tibi, sed pater meus qui in caelis est. AMBROSE; But that you may know that as the Son revealed the Father to whom He will, the Father also reveals the Son to whom He will, hear our Lord’s words, Blessed are you, Simon Barjona, for flesh and blood have not revealed it to you, but my Father which is in heaven.
Lectio 7
Theophylactus: Quia superius dixerat: nemo novit quis sit pater, nisi filius, et cui voluerit filius revelare, beatificat discipulos quibus pater per eum revelabatur; unde dicitur et conversus ad discipulos suos dixit: beati oculi qui vident quae vos videtis. THEOPHYL. Having said above, No one knows who the Father is but the Son, and to whomsoever the Son will reveal him; He pronounces a blessing upon His disciples, to whom the Father was revealed through Him. Hence it is said, And he turned him to his disciples, and said, Blessed &c. Cyrillus: Convertitur quidem ad eos, quia repellens Iudaeos surdos, et caecam mentem gerentes, nec videre volentes, totum se praebebat diligentibus eum; et beatos asserit oculos videntes quae prius aliis ipsi videbant. Illud tantum scire convenit, quia videre non significat actum oculorum, sed mentis recreationem in praestitis beneficiis; puta si quis dicat: iste vidit bona tempora, idest gavisus est in bonis temporibus, secundum illud: videas bona Ierusalem. Multi enim Iudaeorum viderunt Christum divina operantem, corporali scilicet intuitu; nec tamen omnibus beatificatio convenit: non enim crediderunt, sed neque viderunt gloriam Dei oculis mentis. Beatificati sunt ergo oculi nostri in hoc quod fide vidimus verbum pro nobis hominem factum, imprimens nobis decorem sui numinis, ut nos sibi conformes faciat per sanctificationem atque iustitiam. CYRIL; He turns to them indeed, since He rejected the Jews, who were deaf, with their understandings blinded, and not wishing to see, and gives Himself wholly to those who love Him; and He pronounces those eyes blessed which see the things no others had seen before. We must however know this, that seeing does not signify the action of the eyes, but the pleasure which the mind receives from benefits conferred. For instance, if any one should say, He has seen good times, that is, he has rejoiced in good times, according to the Psalm, You shall see the good of Jerusalem. For many Jews have seen Christ performing, divine works, that is to say, with their bodily sight, yet all were not fitted to rereceive the blessing, for they believed not; but these saw not His glory with their mental sight. Blessed then are our eyes, since we see by faith the Word who is made man for us, shedding upon us the glory of His Godhead, that He may make us like to Him by sanctification and righteousness. Theophylactus: Beatificat autem eos, et omnes simpliciter qui eum fide respiciunt, ex hoc quod antiqui prophetae et reges Deum in carne videre et audire optaverunt; unde sequitur dico enim vobis quod multi prophetae et reges voluerunt videre quae vos videtis, et non viderunt; et audire quae auditis, et non audierunt. THEOPHYL. Now He blesses them, and all truly who look with faith, because the ancient prophets and kings desired to see and hear God in the flesh, as it follows; For I say to you, that many prophets and kings have desired, &c. Beda: Matthaeus apertius prophetas et iustos appellat; ipsi enim sunt reges magni, quia tentationum suarum motibus non consentiendo succumbere, sed regendo praeesse noverunt. BEDE; Matthew more clearly calls them prophets, and righteous men. For those are great kings, who have known how, not by yielding to escape from the assaults of temptations, but by mastering to gain the rule over them. Chrysostomus: Ex hoc autem dicto plures existimant prophetas caruisse Christi notitia. Sed si optaverunt videre quae viderunt apostoli, noverunt illum venturum ad homines et dispensaturum quae dispensavit: nullus enim habet horum appetitum quae mente non concepit: noverant ergo filium Dei: unde non simpliciter dicit voluerunt videre me, sed quae vos videtis; nec audire me, sed quae vos auditis. Viderant enim ipsum, non tamen iam incarnatum, nec sic cum hominibus conversantem, nec tanta maiestate eis loquentem. CHRYS. Now from this saying many imagine that the prophets were without the knowledge of Christ. But if they desired to see what the Apostles saw, they knew that He would come to men, and dispense those things which He did. For no one desires what he has no conception of; they therefore knew the Son of God. Hence He does not merely say, They desired to see me, but those things which you see, nor to hear me, but those things which you hear. For they saw Him, but not yet Incarnate, nor thus conversing with men, nor speaking with such authority to them. Beda: Illi enim a longe inspicientes per speculum et in aenigmate viderunt; apostoli autem in praesentiarum habentes dominum, quaecumque voluissent interrogando discentes, nequaquam per Angelos aut alias visionum species opus habebant doceri. BEDE; For those looking afar off saw Him in a glass and darkly, but the Apostles having our Lord present with them, whatever things they wished to learn had no need to be taught by angels or any other kind of vision. Origenes: Sed quare dicit plerosque prophetas optasse, non autem omnes? Quia de Abraham dicitur quod vidit diem Christi et laetatus est; quam visionem non plures, immo pauci contigerunt. Fuerunt autem alii prophetae et iusti non tanti ut visionem Abrahae et peritiam apostolorum attingerent; et hos dicit non vidisse, sed optasse. ORIGEN; But why does he say that many prophets desired, and not all? Because it is said of Abraham, That he saw the day of Christ and was glad, which sight not many, but few attained to; but there were other prophets and just men not so great as to reach to Abraham’s vision, and the experience of the Apostles, who, He says, saw not, but desired to see.
Lectio 8
Beda: Dixerat supra dominus, quod nomina eorum scripta sunt in caelis: unde, ut puto, occasionem tentandi dominum legisperitus assumpsit; unde dicitur et ecce quidam legisperitus surrexit tentans illum. BEDE; Our Lord had told His disciples above that their names were written in Heaven; from this it seems to me the lawyer took occasion of tempting our Lord, as it is said, And, behold, a certain lawyer stood up, and tempted him. Cyrillus: Erant enim quidam verbosi circumeuntes totam regionem Iudaeorum, incusantes Christum et dicentes, quod praeceptum Moysi inutile diceret, ipse autem quasdam novas doctrinas promeret. Volens ergo legisperitus seducere Christum, ut aliquid contra Moysen loqueretur, adest tentans ipsum, magistrum vocans, doceri non patiens. Et quia dominus solitus erat his qui veniebant ad eum, loqui de vita aeterna, utitur legisperitus eius eloquiis. Et quia tentabat astute, nihil aliud audit nisi quae per Moysen edita sunt; sequitur enim at ille dixit ad eum: in lege quid scriptum est? Quomodo legis? CYRIL; For there were in fact certain men who then went about the whole country of the Jews bringing charges against Christ, and saying that He spoke of the commands of Moses as useless, and Himself introduced certain strange doctrines. A lawyer then, wishing to entrap Christ into saying something against Moses, comes and tempts Him, calling Him Master, though not bearing to be His disciple. And because our Lord was as wont to speak to those who came to Him concerning eternal life, the lawyer adopts this kind of language. And since he tempted Him subtly, he receives no other answer than the command given by Moses; for it follows, He said to him, What is written in the law? how read you? Ambrosius: Erat enim ex his qui sibi legisperiti videntur, qui verba legis tenent, vim legis ignorant: et ex ipso legis capitulo docet esse legis ignaros, probans quod in principio statim lex patrem et filium praedicaverit et incarnationis dominicae annuntiaverit sacramentum: sequitur enim ille respondens dixit: diliges dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex omnibus viribus tuis et ex tota mente tua. AMBROSE; For he was one of those who think themselves skilled in the law, and who keep the letter of the law, while they know nothing of its spirit. From a part of the law itself our Lord proves them to be ignorant of the law, showing that at the very first the law preached the Father and the Son, and announced the sacraments of the Lord’s Incarnation; for it follows, And he answering said, you shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and, with all your mind. Basilius: Quod dicitur tota mente tua, in cetera non recipit sectionem: nam quantamcumque dilectionem in infimis expenderis, hoc tibi necessario a toto deficiet. Sicut enim in vase aliquo pleno liquore, quantum emanat foras, tantum necesse est plenitudini derogari; sic et in anima, inquantum emanaverit ab ipsius dilectione ad illicita, intantum minui necessarium est amorem ad Deum. BASIL; By saying, with all your mind, he does not admit of any division of love to other things, for whatever love you cast on lower things necessarily takes away from the whole. For as a vessel full of liquid, whatever flows therefrom must so much diminish its fullness; so also the soul, whatever love it has wasted upon things unlawful, has so much lessened its love to God. Gregorius Nyssenus: In tria autem quaedam animae vis discernitur. Haec enim est augmentativa solum et nutritiva, quae etiam in plantis reperitur; alia est quae sensualiter disponitur, quae salvatur in natura irrationalium animalium; perfecta autem vis animae est rationalis, quae in natura humana conspicitur. Dicendo ergo cor, substantiam corporalem significavit, scilicet nutritivam; dicendo vero animam, mediocrem, idest sensitivam; dicendo vero mentem, altiorem naturam, idest intellectivam et considerativam potentiam. GREG NYSS. Now the soul is divided into three faculties; one merely of growth and vegetation, such as is found in plants; another which relates to the senses, which is preserved in the nature of irrational animals; but the perfect faculty of the soul is that of reason, which is seen in human nature. By saying then the heart, He signified the bodily substance, that is, the vegetative; by the soul the middle, or the sensitive; but by saying the mind, the higher nature, that is, the intellectual or reflective faculty. Theophylactus: Hic igitur intelligendum est, quod oportet nos omnem virtutem animae amori divino subicere, et hoc viriliter, et non remisse; unde additur et ex omnibus viribus tuis. THEOPHYL. We must hereby understand that it becomes us to submit every power of the soul to the divine love, and that resolutely, not slackly. Hence it is added, And with all your strength. Maximus: Cum hac igitur intentione trinam ad Deum dilectionem lex pertractat, ut avellat nos a trina mundi habitudine, qua respicitur ad possessiones, ad gloriam, et ad voluptates; in quibus etiam tentatus est Christus. MAXIM. To this end then the law commanded a threefold love to God, that it might pluck us away from the threefold fashion of the world, as touching possessions, glory, and pleasure, wherein also Christ was tempted. Basilius: Si quis autem quaerit quo pacto divina dilectio poterit obtineri, dicemus, quoniam indocibilis est divina dilectio: nam nec lucis gaudere praesentia, nec vitam amplecti ab alio didicimus, vel amare parentes aut alumnos; et multo magis divinae dilectionis doctrinam. Sed seminalis quaedam ratio nobis insita est intrinsecus, habens causas ut homo Deo adhaereat; quam rationem accipiens doctrina divinorum praeceptorum colere diligenter, cauteque fovere, et ad perfectionem divinae gratiae perducere consuevit: naturaliter enim bonum amamus, amamus etiam proprium et cognatum, necnon et benefactoribus sponte affectionem totam profundimus. Si igitur bonus est Deus, omnia vero bonum desiderant, quod voluntarie perficitur, naturaliter nobis inest; quem etsi per bonitatem minime novissemus, ex hoc tamen quod ab ipso processimus, tenemur ipsum ultra modum amare, tamquam scilicet nobis cognatum. Maior etiam est et benefactor omnibus qui naturaliter diliguntur. Est igitur primum et praecipuum mandatum divinae dilectionis; secundum autem primi completivum, et ab eo completum, quo monemur diligere proximum: unde sequitur et proximum tuum sicut teipsum. Sortimur autem a Deo potentiam ad huius executionem mandati. Quis autem non novit quoniam mansuetum et communicativum animal est homo, non autem solitarium et silvestre? Nihil enim tam proprium est nostrae naturae, sicut ad invicem communicare, et mutuo indigere, et cognatum diligere. Quorum ergo praeveniens dominus nobis tradidit semina, horum consequenter fructus requirit. BASIL; But if any one ask how the love of God is to be obtained, we are sure that the love of God cannot be taught. For neither did we learn to rejoice in the presence of light, or to embrace life, or to love our parents and children; much less were we taught the love of God, but a certain seminal principle was implanted in us, which has within itself the cause, that man clings to God; which principle the teaching of the divine commands is wont to cultivate diligently, to foster watchfully, and to carry on to the perfection of divine grace. For naturally we love good; we love also what is our own, and akin to us; we likewise of our own accord pour forth all our affections on our benefactors. If then God is good, but all things desire that good, which is wrought voluntarily, He is by nature inherent in us, and although from His goodness we are far from knowing Him, yet from the very fact that we proceeded forth from Him, we are bound to love Him with exceeding, love, as in truth akin to us; He is likewise also a greater benefactor than all whom by nature we love here. And again. The love of God then is the first and chief command, but the second, as filling up the first and filled up by it, bids us to love our neighbor. Hence it follows, And your neighbor as yourself. But we have an instinct given us by God to perform this command, as who does not know that man is a kind and social animal? For nothing belongs so much to our nature as to communicate with one another, and mutually to need and love our relations. Of those things then of which in the first place He gave us the seed, He afterwards requires the fruits. Chrysostomus: Tu tamen attende qualiter fere cum eodem excessu postulat utrumque praeceptum; de Deo enim ait toto corde tuo; de proximo sicut teipsum: quod si diligenter observaretur, nec servus esset nec liber, nec victor nec victus, nec dives nec pauper, nec notus unquam esset Diabolus: potius enim paleae ignis sustinerent immissionem, quam fervorem caritatis Diabolus; adeo cuncta superat dilectionis constantia. CHRYS. Yet observe how, almost to the same extent of obedience he requires the performance of each command. For of God he says, with all your heart. Of our neighbor, as yourself: Which if it were diligently kept, there would be neither slave nor free man, neither conqueror nor conquered, (or rasher, neither prince nor subject,) rich nor poor, nor would the devil be even known, for the chaff would rather stand the touch of fire than the devil the fervor of love; so surpassing all things is the constancy of love. Gregorius Moralium: Cum autem dicatur diliges proximum tuum sicut teipsum, quomodo alteri miserando pius est qui adhuc iniuste vivendo sit impius sibimetipsi? GREG. But since it is said, You shall love your neighbor as yourself, how is he merciful in taking compassion upon another, who still, by unrighteous living, is unmerciful to himself? Chrysostomus: Cum autem legisperitus respondisset quae continebantur in lege, Christus, cui nota sunt omnia, scindit fallaciae eius retia; sequitur enim dixitque illi: recte respondisti; hoc fac, et vives. CYRIL; When the lawyer had answered the things contained in the law, Christ, to whom all things were known, cuts to pieces his crafty nets. For it follows, And he said to him, you have answered right: this do, and you shall live. Origenes: Ex his indubitanter colligitur, quod vita quae praedicatur secundum mundi creatorem Deum et antiquas Scripturas ab eo traditas, vita perpetua est; attestatur enim dominus sumenti ex Deuteronomio quidem illud diliges dominum Deum tuum; ex Levitico vero illud diliges proximum tuum sicut teipsum. Haec autem dicta sunt contra sequaces Valentini, Basilidis et Marcionis. Quid enim aliud voluit nos facere ad quaerendum vitam aeternam, nisi quae continent lex et prophetae? ORIGEN; From these words it is undoubtingly gathered, that the life which is preached according to God the Creator of the world, and the Scriptures given by Him, is life everlasting. For the Lord Himself bears testimony to the passage from Deuteronomy, You shall love the Lord your God; and from Leviticus, You shall love your neighbor as yourself: But these things were spoken against the flowers of Valentinus, Basil, and Marcion. For what else did he wish us to do in seeking eternal life, but what is contained in the Law and the Prophets?
Lectio 9
Cyrillus: Laudatus legisperitus a salvatore quod recte respondit, in superbiam prorumpit, nullum sibi proximum putans esse, quasi nullus esset ei in iustitia comparandus; unde dicitur ille autem volens iustificare seipsum, dixit ad Iesum: et quis est meus proximus? Circumveniunt enim eum quodammodo alternatim vitia, a fallacia qua tentando quaesiverat, ad arrogantiam lapsum. In hoc autem quod quaerit quis est meus proximus? Vacuus a dilectione proximi ostenditur, cum non aestimet aliquem sibi proximum esse: et per consequens a dilectione divina, quoniam cum fratrem non diligat quem videt, non potest Deum diligere quem non videt. CYRIL; The lawyer, when praised by our Savior for having answered right, breaks forth into pride, thinking that he had no neighbor, as though there was no one to be compared to him in righteousness. Hence it is said, But he willing to justify himself said to Jesus, And who is my neighbor? For somehow first one sin and then another takes him captive. From the cunning with which he sought to tempt Christ, he falls into pride. But here when asking, who is my neighbor, he proves himself to be devoid of love for his neighbor, since he did not consider any one to be his neighbor, and consequently of the love of God; for he who loves not his brother whom he sees, cannot love God whom he does not see. Ambrosius: Respondit etiam quod nesciret proximum suum, quia non credebat in Christum; et qui Christum nescit, nescit legem. Cum enim veritatem ignoret, quomodo potest scire legem, quae annuntiat veritatem? AMBROSE; He answered that he knew not his neighbor, because he believed not on Christ, and he who knows not Christ knows not the law, for being ignorant of the truth, how can he know the law which makes known the truth? Theophylactus: Salvator autem non actibus aut dignitatibus, sed natura determinat proximum: quasi dicat: non putes quod quamvis iustus sis, nullus tibi sit proximus: omnes namque qui eamdem naturam communicant, proximi tui sunt. Fias igitur et tu eorum proximus, non loco, sed affectu, et circa eos cura; et ad hoc Samaritanum in exemplum ducit; unde sequitur suscipiens autem Iesus dixit: homo quidam descendebat ab Ierusalem in Iericho. THEOPHYL. Now our Savior defines a neighbor not in respect of actions or honor, but of nature; as if He says, Think not that because you are righteous you have no neighbor, for all who partake of the same nature are your neighbors. Be you also their neighbor, not in place, but in affection and solicitude for them. And in addition to this, he brings forward the Samaritan as an example. As it follows, And Jesus answering him said, A certain man went down, &c. Graecus: Bene est generis appellatio; non enim ait: descendit quidam, sed homo quidam: nam sermo fit de tota humanitate. GREEK EX. He has well used the general term. For He says not, “a certain one went down,” but, a certain man, for his discourse was of the whole human race. Augustinus de quaest. Evang: Homo enim iste ipse Adam intelligitur in genere humano; Ierusalem civitas pacis, illa caelestis, a cuius beatitudine lapsus est; Iericho interpretatur luna, et significat mortalitatem nostram, propter hoc quod nascitur, crescit, senescit et occidit. AUG. For that man is taken for Adam himself, representing the race of man; Jerusalem, the city of peace, that heavenly country, from the bliss of which he fell. Jericho is interpreted to be the moon, and signifies our mortality, because it rises, increases, wanes, and sets. Augustinus Hypognosticon: Vel Ierusalem, quae interpretatur visio pacis, Paradisum dicimus. Ante enim quam peccaret homo, in visione pacis erat, hoc est in Paradiso, ubi quidquid videbat, pax erat, et laetitia. Inde descendit quasi humiliatus, et miser factus per peccatum, in Iericho, idest in mundum, in quo omnia orta occidunt, sicut luna. PSEUDO-AUG. Or by Jerusalem, which is by interpretation “the sight of peace,” we mean Paradise, for before man sinned he was in sight of peace, that is, in paradise; whatever he saw was peace, and going thence he descended (as if brought low and made wretched by sin) into Jericho, that is, the world, in which all things that are born die as the moon. Theophylactus: Non autem dicit: descendit, sed descendebat: semper enim humana natura ad inferiora tendebat; et non in parte, sed in toto vitae attendebat passibili. THEOPHYL Now he says not “descended,” but “was descending.” For human nature was ever tending downwards, and not for a time only, but throughout busied about a life liable to suffering. Basilius: Convenit etiam hoc, si quis loca perspexerit: Iericho enim tenet loca convallia Palaestinae; Ierusalem vero in cacumine sita est, occupans apicem montis. Venit igitur homo ab altis ad infima, ut a latronibus caperetur, qui incolebant desertum; unde sequitur et incidit in latrones. BASIL; This interpretation corresponds to the places, if any one will examine them. For Jericho lies in the low parts of Palestine, Jerusalem is seated on an eminence, occupying the crest of a mountain. The man then came from the high parts to the low, to fall into the hands of the robbers who infested the desert. As it follows, And he fell among thieves. Chrysostomus: Primus istius hominis miserandus est casus, qui inermis ac destitutus in latrones inciderit; quique improvidus incautusque eam viam elegerit qua evadere praedonum manus nequiverit; non enim posset inermis armatos, improvidus pessimos, incautus nocivos effugere: quippe cum malitia semper armata sit dolis, crudelitate septa, munita fallacia, et ad nocendi saevitiam praeparata. CHRYS. First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the unarmed can never escape the armed, the heedless the villain, the unwary the malicious. Since malice is ever armed with guile, fenced round with cruelty, fortified with deceit, and ready for fierce attack. Ambrosius: Qui sunt autem isti latrones, nisi Angeli noctis atque tenebrarum, in quos non incidisset nisi eis mandati caelestis devius se fecisset obnoxium? AMBROSE; But who are those robbers but the Angels of night and darkness, among whom he had not fallen, unless by deviating from the divine command he had placed himself in their way. Chrysostomus: In exordio igitur mundi nocendi fallaciam Diabolus est operatus in hominem, in quem fallendi virus exercuit, et malitiae nocentiam dedicavit. CHRYS. At the beginning of the world then the devil accomplished his treacherous attack upon man, against whom he practiced the poison of deceit, and directed all the deadliness of his malice. Augustinus: Incidit ergo in latrones, idest in Diabolum et Angelos eius: qui per inobedientiam primi hominis humanum genus despoliaverunt, morum scilicet ornamentis, et vulneraverunt, dono scilicet possibilitatis liberi arbitrii perdito; unde sequitur qui etiam despoliaverunt eum, et plagis impositis abierunt. In illo enim peccante plagam fecit, in nobis vero plagas, cum per unum peccatum quod contrahimus, superaddimus multa peccata. AUG. He fell then among robbers, that is, the devil and his angels, who through the disobedience of the first man, stripped the race of mankind of the ornaments of virtue, and wounded him, that is, by ruining the gift of the power of free will. Hence it follows, who stripped him of his raiment, and wounded him, and departed, for to that man sinning he gave a wound, but to us many wounds since to one sin which we contract we add many. Augustinus de quaest. Evang: Vel spoliaverunt hominem immortalitate, et plagis impositis, peccata suadendo, reliquerunt semivivum: quia ex parte qua potest intelligere et cognoscere Deum, vivus est homo: ex parte autem qua peccatis contabescit et premitur, mortuus est et hoc est quod subditur semivivo relicto. AUG. Or they stripped man of his immortality, and wounding him (by persuading to sin) left him half dead; for wherein he is able to understand and know God, man is alive, but wherein he is corrupted and pressed down by sins, he is dead. And this is what is added, leaving him half dead. Augustinus Hypognosticon: Semivivus enim habet vitalem motum, idest liberum arbitrium, vulneratum; quod ad aeternam vitam, quam perdiderat, redire non sufficiebat: et ideo iacebat, quia vires ei propriae ad surgendum non sufficiebant, ut ad se sanandum medicum, idest Deum, requireret. PSEUDO-AUG. For the half dead has his vital function (that is, free will) wounded, in that he is not able to return to the eternal life which he has lost. And therefore he lay, because he had not strength of his own sufficient to rise and seek a physician, that is, God, to heal him. Theophylactus: Aut semivivus dicitur homo post peccatum; quia anima immortalis est, corpus vero mortale, ita ut medietas hominis morti succumbat: aut quia humana natura in Christo sperabat consequi salutem, ita ut non omnino morti succumberet; sed inquantum Adam peccaverit, mors in mundum intravit; in Christi vero iustificatione mors erat destruenda. THEOPHYL. Or man after sin is said to be half dead, because his soul is immortal, but his body mortal, so that the half of man is under death. Or, because his human nature hoped to obtain salvation in Christ, so as not altogether to lie under death. But in that Adam had sinned death entered in the world, in the righteousness of Christ death was to be destroyed. Ambrosius: Vel spoliant quae accepimus indumenta gratiae spiritualis, et sic vulnera inferre consueverunt: nam si intemerata quae sumpsimus indumenta servemus, plagas latronum sentire non possumus. AMBROSE; Or they stripped us of the garments which we have received of spiritual grace, and so are wont to inflict wounds. For if we keep the unspotted garments we have put on, we can not feel the wounds of robbers. Basilius: Vel potest intelligi quod expoliaverunt eum, plagis prius impositis: praecedunt enim vulnera nuditatem, ut intelligas quod peccatum gratiae praecedat carentiam. BASIL; Or it may be understood that they stripped us after first inflicting wounds; or wounds precede nakedness, as sin precedes the absence of grace. Beda: Dicuntur autem plagae peccata, quia his naturae humanae integritas violatur. Abierunt autem non ab insidiis cessando, sed insidiarum fraudes occultando. BEDE; But sins are called wounds, because the perfectness of human nature is violated by them. And they departed, not by ceasing to lie in wait, but by hiding the craft of their devices. Chrysostomus: Hic itaque homo, idest Adam, iacebat destitutus salutis auxilio, confossus vulneribus delictorum; cui nec sacerdos Aaron transiens sacrificio potuit profuisse; sequitur enim accidit autem ut sacerdos quidam descenderet eadem via; et viso eo praeterivit; nec etiam eius frater Moyses Levita, per legem potuit subvenire; unde sequitur similiter et Levita, cum esset secus locum, et videret eum, pertransiit. CHRYS. Here then was man (that is, Adam) lying destitute of the aid of salvation, pierced with the wounds of his sins, whom neither Aaron the high priest passing by could advantage by his sacrifice; for it follows, And by chance there came down a certain priest that way, and when he saw him, he passed by on the other side. Nor again could his brother Moses the assist him by the Law, as it follows, And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. Augustinus Hypognosticon: Vel in sacerdote et Levita duo tempora intelliguntur, legis scilicet, et prophetarum: in sacerdote lex, per quam sacerdotium et sacrificia instituta sunt; in Levita vaticinium prophetarum: quorum temporibus humanum genus sanari non potuit, quia per legem cognitio peccati, non abolitio. AUG. Or by the Priest and the Levite, two times are represented, namely, of the Law and the Prophets. By the Priest the Law is signified, by which the priesthood and sacrifices were appointed; by the Levites the prophecies of the Prophets, in whose times the law of mankind could not heal, because by the Law came the knowledge not the doing away of sin. Theophylactus: Dicit autem praeterivit, quia lex venit, et stetit usque ad tempus praefixum; deinde non valens curare, abiit. Vide etiam quod lex non ad hoc data est praecogitative ut hominem curaret: non enim poterat homo a principio suscipere Christi mysterium; et ideo dicit accidit ut sacerdos quidam descenderet: quod consuevimus dicere in his quae non praemeditative fiunt. THEOPHYL. But He says, passed by, because the Law came and stood till its time foreordained, then, not being able to cure, departed. Mark also that the Law was not given with this previous intention that it should cure man, for man could not from the beginning receive the mystery of Christ. And therefore it is said, And by chance there came a certain priest, which expression we use with respect to those things which happen without forethought. Augustinus de Verb. Dom: Vel quia homo descendens a Ierusalem in Iericho Israelita fuisse intelligitur: quod intelligi potest, quia transiens sacerdos utique genere proximus praeteriit iacentem; transiit Levita, et hic genere proximus iacentem et ipse contempsit. AUG. Or it is said, passed by, because the man who came down from Jerusalem to Jericho is believed to have been an Israelite, and the priest who came down, certainly his neighbor by birth, passed him by lying on the ground. And a Levite also came by, likewise his neighbor by birth; and he also despised him as he lay. Theophylactus: Miserti, inquam, illius fuere cum cogitaverunt: postmodum vero tenacitate devicti abierunt retrorsum: hoc enim designat quod dicit praeteriit. THEOPHYL. They pitied him, I say, when they thought about him, but afterwards, overcome by selfishness, they went away again. For this is signified by the word, passed him by. Augustinus: Transiit Samaritanus genere longinquus, misericordia proximus; fecit quod sequitur: Samaritanus autem quidam iter faciens, venit secus eum: in quo Samaritano se voluit intelligi dominus noster Iesus Christus: Samaritanus enim custos interpretatur et de ipso dicitur: non dormitabit neque dormiet qui custodit Israel, quia resurgens a mortuis, iam non moritur. Denique cum dictum esset illi: quia Samaritanus es, et Daemonium habes, negavit se habere Daemonium, quia se noverat Daemonum expulsorem, non se negavit infirmi custodem. AUG. A Samaritan coming by, far removed by birth, very near in compassion, acted as follows, But a certain Samaritan as he journeyed came where he was, &c. In whom our Lord Jesus Christ would have Himself typified. For Samaritan is interpreted to be keeper and it is said of him, He shall-not slumber nor sleep who keeps Israel; since being raised from the dead he dies no more. Lastly, when it was said to him, You are a Samaritan, and have a devil, He said He had not a devil, for He knew Himself to be the caster out of devils, He did not deny that He was the keeper of the weak. Graecus: Vocat autem hic Christus se Samaritanum opportune: cum enim alloqueretur legisperitum superbientem in lege, voluit exprimere quoniam nec sacerdos, nec Levita, et qui conversabantur in lege, legis propositum implebant; sed ipse venit consummaturus legis propositum. GREEK EX. Now Christ here fully calls Himself a Samaritan. For in addressing the lawyer who was glorying in the Law, He wished to express that neither Priest nor Levite, nor all they who were conversant with the Law, fulfilled the requirements of the Law, but He came to accomplish the ordinances of the Law. Ambrosius: Hic autem Samaritanus etiam erat descendens; quis enim est qui descendit de caelo, nisi qui ascendit in caelum, filius hominis qui est in caelo? AMBROSE; Now this Samaritan was also coming down. For who is he that ascended upon into heaven, but he who came down from heaven, even the Son of Man who is in heaven. Theophylactus: Dicit autem iter faciens, quasi ex proposito hoc statuens, ut nos curaret. THEOPHYL. But He says, journeying, as though He purposely determined this in order to cure us. Augustinus Hypognosticon: Venit autem in similitudine carnis peccati; ideo secus eum quasi in similitudine. AUG. He came in the likeness of sinful flesh, therefore near to him, as it were, in likeness. Graecus: Vel secus viam venit; fuit enim vere viator, non deviator, gratia nostri descendens ad terram. GREEK EX. Or He came by the way. For He was a true traveler, not a wanderer; and came down to the earth for our sakes. Ambrosius: Veniens autem factus est compassionis nostrae susceptione finitimus, et misericordiae collatione vicinus; unde sequitur et videns eum, misericordia motus est. AMBROSE; Now when He came He was made very near to us by His taking upon Himself our infirmities, He became a neighbor by bestowing compassion. Hence it follows, And when he saw him he was moved with compassion. Augustinus: Videns quidem eum iacentem, non valentem, non currentem; et ideo misericordia motus est, quia in eo nullum meritum invenit, quo curari dignus esset; sed ipse de peccato damnavit peccatum in carne; unde sequitur et appropians alligavit vulnera eius, infundens oleum et vinum. PSEUDO-AUG. Seeing him lying down weak and motionless. And therefore was He moved with compassion, because He saw in him nothing to merit a cure, but He Himself for sin condemned sin in the flesh. Hence it follows, And went to him, and bound up his wounds, pouring in oil and wine. Augustinus de Verb. Dom: Quid enim tam longinquum, quid tam remotum quam Deus ab hominibus, immortalis a mortalibus, iustus a peccatoribus, non loco longe, sed dissimilitudine? Cum ergo haberet in se duo bona, scilicet iustitiam et immortalitatem, et nos duo mala, scilicet iniquitatem et mortalitatem; si utrumque malum nostrum suscepisset, par noster fuisset, et liberatore nobiscum opus haberet. Ut ergo esset non hoc quod nos, sed prope nos, non est ille peccator ut tu; sed factus est mortalis quod tu; suscipiendo poenam, et non suscipiendo culpam, et culpam delevit et poenam. AUG. For what so distant, what so far removed, as God from man, the immortal from the mortal, the just from sinners, not in distance of place, but of likeness. Since then He had in Him two good things, righteousness and immortality, and we two evils, that is unrighteousness, and mortality, if He had taken upon Him both our evils He would have been our equal, and with us have had need of a deliverer. That He might be then not what we are, but near us, He was made not a sinner, as you are, but mortal like to you. By taking upon Himself punishment, not taking upon Himself guilt, He destroyed both the punishment and the guilt. Augustinus de quaest. Evang: Alligatio vulnerum est cohibitio peccatorum, oleum consolatio spei bonae per indulgentiam datam ad reconciliationem pacis; vinum exhortatio ad operandum ferventissime in spiritu. AUG. The binding up of wounds is the checking of sins; oil is the consolation of a good hope, by the pardon given for the reconciliation of man; wine is the incitement to work fervently in spirit. Ambrosius: Vel constringit vulnera nostra austeriore praecepto, et sicut oleo fovet remissione peccati, sic vino compungit denuntiatione iudicii. AMBROSE; Or, he binds up our wounds by a stricter commandment, as by oil he soothes by the remission of sin, as by wine he pricks to the heart by the denunciation of judgment. Gregorius Moralium: Vel in vino morsum districtionis adhibet, in oleo mollitiem pietatis; per vinum ungantur putrida, per oleum sananda foveantur. Miscenda est ergo lenitas cum severitate, et faciendum est quoddam ex utroque temperamentum, ut neque multa asperitate exulcerentur subdit, neque nimia benignitate solvantur. GREG. Or in the wine he applies the sharpness of constraint, in the oil the softness of mercy. By wine let the corrupt parts be washed, by oil let the healing parts be assuaged; we must then mix gentleness with severity, and we must so combine the two, that those who are put under us be neither exasperated by our excessive harshness, nor be relaxed by too much kindness. Theophylactus: Vel aliter. Quae secundum hominem est conversio, oleum est; quae vero secundum Deum, vinum est; quod divinitatem significat, quam nemo potuisset sustinere, nisi oleum haberetur, idest conversatio humana: unde quaedam operatus est humane, quaedam divinitus. Infudit ergo oleum et vinum, quia nos humanitate et divinitate salvavit. THEOPHYL. Or else, intercourse with man is the oil, and intercourse with God is the wine which signifies divinity, which no one can endure unmixed unless oil be added, that is, human intercourse. Hence he worked some things humanly, some divinely. He poured then in oil and wine, as having saved us both by His human and His divine nature. Chrysostomus: Vel vinum infundit, idest sanguinem passionis, et oleum chrismatis, ut indulgentia daretur per sanguinem, sanctificatio conferretur per chrismatis unctionem. A caelesti medico conscissa loca ligantur, et intra semetipsa retinentia medicinam, operante medicamine, pristinae sanitati redduntur. Infuso ergo vino et oleo, imposuit eum super iumentum; unde sequitur et imponens illum in iumentum suum, duxit in stabulum, et curam eius egit. CHRYS. Or, he poured in wine, that is, the blood of His passion, and oil, that is, the anointing of the chrism, that pardon might be granted by His blood, sanctification be conferred by the chrism. The wounded parts are bound up by the heavenly Physician, and containing a salve within themselves, are by the working of the remedy restored to their former soundness Having poured in wine and oil, he placed him upon His beast, as it follows, and placing him upon his beast, &c. Augustinus: Iumentum eius est caro, qua ad nos venire dignatus est; imponi iumento est in ipsam incarnationem Christi credere. AUG. His beast is our flesh, in which He has condescended to come to us. To be placed on the beast is to believe in the incarnation of Christ. Ambrosius: Vel iumento imponit dum peccata nostra portat et pro nobis dolet: homo enim iumento similis factus est: et ideo supra iumentum suum nos imposuit, ne nos essemus sicuti equus et mulus: ut per nostri corporis assumptionem infirmitatem nostrae carnis aboleret. AMBROSE; Or, He places us on His beast in that He bears our sins, and is afflicted for us, for man has been made like to the beasts, therefore He placed us on His beast, that we might not be as horse and mule, in order that by taking upon Him our body, He might abolish the weakness of our flesh. Theophylactus: Vel imposuit in suum iumentum, idest in corpus suum: membra namque sua nos fecit, et participes corporis eius. Et lex quidem non omnes suscipiebat: Moabitae et Ammonitae non intrabunt in Ecclesiam Dei; nunc vero in omni gente qui timet dominum, ab eo suscipitur volens credere et pars Ecclesiae fieri; propter hoc dicit, quod duxit eum in stabulum. THEOPHYL. Or He placed us on His beast, that is, on His body. For He has made us His members, and partakers of His body. The Law indeed did not take in all the Moabites, and the Ammonites shall not enter into the Church of God; but now in every nation he that fears the Lord is accepted by Him, who is willing to believe and to become part of the Church. Wherefore He says, that he brought him to an inn. Chrysostomus: Est enim stabulum Ecclesia, quae in itinere mundi lassatos et sarcinis delictorum defessos suscipit venientes; ubi deposito onere peccatorum, viator lassus reficitur, et refectus salubri pascuo reparatur; et hoc est quod dicitur et curam illius egit. Totum enim quicquid contrarium, nocens et malum est, foris est, quia intra stabulum requies omnis salubritasque inclusa est. CHRYS. For the Inn is the Church, which receives travelers, who are tired with their journey through the world, and oppressed with the load of their sins; where the wearied traveler casting down the burden of his sins is relieved, and after being refreshed is restored with wholesome food. And this is what is here said, and took care of him. For without is every thing that is conflicting, hurtful and evil, while within the Inn is contained all rest and health. Beda: Et bene iumento impositum duxit in stabulum, quia nemo, nisi per Baptismum corpori Christi adunatus, Ecclesiam intrabit. BEDE; And lightly He brought him placed on His beast, since no one, except he be united to Christ’s body by Baptism, shall enter the Church. Ambrosius: Sed quia non vacabat Samaritano huic diu in terris degere, redeundum erat unde descenderat: unde sequitur et altera die protulit duos denarios, et dedit stabulario, et ait: curam illius habe. Quis est iste alter dies, nisi forte ille dominicae resurrectionis, de quo dictum est: haec est dies quam fecit dominus? Duo autem denarii sunt duo testamenta, quae imaginem in se habent aeterni regis expressam, quorum pretio vulnera nostra curantur. AMBROSE; But as the Samaritan had not time to stay longer on the earth, he must needs return to the place whence he descended, as it follows, And on the morrow he took out two pence, &c. What is that morrow, but perchance the day of our Lord’s resurrection? of which it was said, This is the day the Lord has made. But the two pence are the two covenants, which bear stamped on them the image of the eternal King, by the price of which our wounds are healed. Augustinus de quaest. Evang: Vel duo denarii sunt duo praecepta caritatis, quam per spiritum sanctum acceperunt apostoli ad evangelizandum ceteris; vel promissio vitae praesentis et futurae. AUG. Or the two pence are the two commandments of love, which the Apostles received from the Holy Spirit to preach to others; or the promise of the present life, and that which is to come. Origenes: Vel duo denarii videntur mihi esse scientia sacramenti, quomodo pater in filio et filius in patre sit, qua velut mercede donatur Ecclesiae Angelus, ut diligentius curet hominem sibi commendatum, quem pro angustia temporis etiam ipse curaverat. Et promittitur ei quicquid de suo in medelam semiviventis expenderet, illico esse reddendum; unde sequitur et quodcumque supererogaveris, ego, cum rediero, reddam tibi. ORIGEN; Or the two pence seem to me to be the knowledge of the sacrament, in what manner the Father is in the Son, and the Son in the Father, which is given as a reward by the Angel to the Church that she may take more diligent care of the man entrusted to her whom in the shortness of the time He Himself had also cured. And it is promised that whatever she should spend on the cure of the half dead man, should be restored to her again, And whatsoever you spend more, when I come again I will repay you. Augustinus: Stabularius fuit apostolus, qui supererogavit aut illud consilium quod ait: de virginibus autem praeceptum domini non habeo, consilium autem do, aut quod etiam manibus suis operatus est, ne infirmorum aliquem in novitate Evangelii gravaret, cum ei liceret ex Evangelio pasci. Multum etiam supererogaverunt apostoli; sed et pro tempore doctores, qui vetus et novum testamentum exposuere, supererogaverunt, pro quibus retributionem accipient. AUG. The inn-keeper was the Apostle, who spent more; either in giving counsel, as he says, Now concerning virgins, I have no commandment of the Lord, yet I give my judgment, or, in working even with his own hands, that he might not trouble any of the weak in the newness of the Gospel, though it was lawful for him to be fed from the Gospel. Much more also did the Apostles spend, but those teachers also in their time have spent more who have interpreted both the Old and New Testament, for which they shall receive their reward. Ambrosius: Beatus ergo ille stabularius qui alterius vulnera curare potest; beatus ille cui dicit Iesus quodcumque supererogaveris, revertens reddam tibi. Sed quando reverteris, domine, nisi iudicii die? Nam licet ubique sis semper et stans in medio nostrum, non cerneris a nobis; erit tamen tempus quo universa caro te respiciet revertentem. Reddes ergo quod debes beatis quibus es debitor. Utinam nos simus idonei debitores, ut quod accepimus possimus exsolvere. AMBROSE; Blessed then is that inn-keeper who is able to cure the wounds of another; blessed is he to whom Jesus says, Whatsoever you have spent more, when I come again I will repay you. But when will you return, O Lord, save on the Judgment day? For though you are ever every where, and though standing in the midst of us, are not perceived by us, yet the time will be in which all flesh shall behold You coming again. You will then restore what you owe to the blessed, whose debtor you are. Would that we were confident debtors, that we could pay what we had received! Cyrillus: His ergo praemissis, opportune iam dominus legisperitum interrogat, subdens quis horum trium tibi videtur proximus fuisse illi qui incidit in latrones? At ille dixit: qui fecit misericordiam in illum. Neque enim sacerdos, neque Levita factus fuit proximus patientis, sed ille qui est eius misertus: inutilis est enim sacerdotii dignitas et legis scientia, nisi per bona opera confirmetur; unde sequitur et ait illi Iesus: vade, et tu fac similiter. CYRIL; After what has gone before, our Lord fitly questions the lawyer; Which of these three think you was neighbor to him who fell among thieves? But he said, He that shows mercy on him. For neither Priest nor Levite became neighbor to the sufferer, but he only who had compassion on him. For vain is the dignity of the Priesthood, and the knowledge of the Law, unless they are confirmed by good works. Hence it follows, And Jesus said to him, Go and do you likewise. Chrysostomus: Quasi dicat: si quem vides oppressum, non dicas: utique nequam est; sed sive gentilis sit, sive Iudaeus, et ope indigeat, non cavilleris auxiliari, quaecumque mala fuerit passus. CHRYS. As if He said, If you see any one oppressed, say not, Surely he is wicked; but be he Gentile or Jew and need help, dispute not, he has a claim to your assistance, into whatever evil he has fallen. Augustinus de Doctr. Christ: Ex hoc intelligimus eum esse proximum cui vel exhibendum est officium misericordiae, si indiget, vel exhibendum esset, si indigeret. Ex quo iam consequens est ut etiam ille a quo nobis vicissim exhibendum est, proximus noster sit: proximi enim nomen ad aliquid est; nec quisquam esse proximus nisi proximo potest. Nullum autem exceptum esse cui misericordiae denegetur officium, quis non videat? Dicente domino: benefacite his qui vos oderunt. Unde manifestum est, hoc praecepto quo iubemur diligere proximum, etiam sanctos Angelos contineri, a quibus tanta nobis misericordiae impenduntur officia, ex quo et ipse dominus proximum nostrum se dici voluit, significans se opitulatum esse semivivo iacenti in via. AUG. Hereby we understand that he is our neighbor, to whomsoever we must show the duty of compassion if he need it, or would have shown if he had needed it. From which it follows, that even he who must in his turn show us this duty, is out neighbor. For the name of neighbor has relation to something else, nor can any one be a neighbor, save to a neighbor; but that no one is excluded to whom the office of mercy is to be denied, is plain to all; as our Lord says, Do good to them that hate you. Hence it is clear, that in this command by which we are bid to love our neighbor, the holy angels are included, by whom such great offices of mercy are bestowed upon us. Therefore our Lord Himself wished also to be called our neighbor, representing Himself to have assisted the half dead man who lay in the way. Ambrosius: Non enim cognatio facit proximum, sed misericordia, quia misericordia est secundum naturam: nihil enim tam secundum naturam, quam iuvare consortem naturae. AMBROSE; For relationship does not make a neighbor, but compassion, for compassion is according to nature. For nothing is so natural as to assist one who shares our nature.
Lectio 10
Beda: Dilectio Dei et proximi, quae superius verbis et parabolis continebatur, hic ipsis rebus et veritate designatur; dicitur enim factum est autem dum irent, et ipse intravit in quoddam castellum. BEDE; The love of God and our neighbor, which was contained above in words and parables, is here set forth in very deed and reality; for it is said, Now it came to pass, as they went, that he entered into a certain village. Origenes: Cuius quidem nomen Lucas hic tacet; sed Ioannes exprimit vocans ipsum Bethaniam. ORIGEN. The name of which village Luke indeed here omits, but John mentions, calling it Bethany. Augustinus de Verb. Dom: Sed dominus qui in sua propria venit, et sui eum non receperunt, susceptus est tamquam hospes; sequitur enim et mulier quaedam Martha nomine, excepit illum in domum suam; sicut solent suscipi peregrini; sed tamen suscepit famula dominum, aegra salvatorem, creatura creatorem. Ne quis autem dicat: o beati qui Christum suscipere in domum propriam meruerunt; noli dolere, cum inquit: quod enim uni ex minimis meis fecistis, mihi fecistis. Accepta autem forma servi, in illa pasci a servis voluit dignatione, non conditione. Habebat carnem, in qua quidem esuriret et sitiret; sed in eremo esurienti Angeli ministrabant; ergo quod pasci voluit, pascenti praestitit. Martha igitur dominus pascere disponens et praeparans circa ministerium occupabatur; Maria vero soror eius pasci magis elegit a domino; sequitur enim et huic erat soror nomine Maria, quae etiam sedens secus pedes domini, audiebat verbum illius. AUG. But the Lord, who came to his own, and his own received him not, was received as a guest, for it follows, And a certain woman named Martha received him into her house, &c. as strangers are accustomed to be received. But still a servant received her Lord, the sick her Savior, the creature her Creator. But if any should say, “O blessed are they who have been thought worthy to receive Christ into their houses,” grieve not you, for He says, For inasmuch as you have done it to the least of my brethren, you have done it to me. But taking the form of a servant, He wished therein to be fed by servants, by reason of His condescension, not His condition. He had a body in which He was hungry and thirsty, but when He was hungry in the desert, Angels ministered to Him. In wishing therefore to be led, He came Himself to the feeder. Martha then, setting about and preparing to feed our Lord, was occupied in serving, but Mary her sister chose rather to be fed by the Lord, for it follows, And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word. Chrysostomus: Non simpliciter dicitur de Maria quod sederet prope Iesum, sed secus pedes illius; ut ostendat diligentiam, assiduitatem et solertiam erga auditionem, et multam reverentiam quam habebat ad dominum. CHRYS. It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, steadfastness, and zeal, in hearing, and the great reverence which she had for our Lord. Augustinus de Verb. Dom: Quanto autem humilius ad pedes sedebat, tanto amplius capiebat: confluit enim aqua ad humilitatem convallis, denatat de tumoribus collis. AUG. Now as was her humility in sitting at His feet, so much the more did she receive from him. For the waters pour down to the lowest part of the valley, but flow away from the rising of the hill. Basilius: Omnis autem operatio et verbum salvatoris regula est pietatis et virtutis; ob hoc enim induit corpus nostrum, ut nos conversationem illius imitemur pro posse. BASIL; Now every work and word of our Savior is a rule of piety and virtue For to this end did He put on our body, that as much as we can we might imitate His conversation. Cyrillus: Exemplo igitur suo docet discipulos qualiter se gerere debeant in domibus eorum qui eos suscipiunt; ut scilicet applicantes ad domum, non resupini quiescant, sed potius repleant suscipientes sacris et divinis doctrinis: hi vero qui domum parant, exeant obviam hilariter et ferventer duabus de causis. Primo quidem aedificabuntur in doctrinis eorum quos suscipiunt, deinde et recipient caritatis mercedem; unde et hic sequitur Martha autem satagebat circa frequens ministerium. CYRIL; By His own example then He teaches His disciples how they ought to behave in the houses of those who receive them, namely, when they come to a house, they should not remain idle, but rather fill the minds of those who receive them with sacred and divine teaching. But let those who make ready the house, go to meet their guests gladly and earnestly, for two reasons. First, indeed, they will be edified by the teaching of those whom they receive; nest also they will receive the reward of charity. And hence it follows here, But Martha was cumbered about much serving, &c. Augustinus: Bene Martha circa corporalem domini necessitatem vel voluntatem ministrabat, quasi mortali; sed qui erat in carne mortali, in principio erat verbum; ecce quod Maria audiebat; verbum caro factum est, ecce cui Martha ministrabat: laborabat ista, vacabat illa; verumtamen Martha laborans multum in illa occupatione et negotio ministrandi interpellavit dominum, et de sorore conquesta est; sequitur enim et ait: domine, non est tibi curae quod soror mea reliquit me solam ministrare? Erat enim Maria intenta dulcedini verbi domini; a Martha convivium domino parabatur, in cuius convivio Maria iam iucundabatur. Cum ergo suaviter audiret verbum dulcissimum, et corde intentissimo pasceretur, interpellato domino a sorore sua, quomodo putamus eam timuisse ne diceret ei dominus: surge, et adiuva sororem tuam? Mira enim suavitate tenebatur; quae profecto maior est mentis quam ventris. Sed causam suam tamquam otiosa iudici maluit committere, nec in respondendo voluit laborare: si enim pararet respondendi sermonem, remitteret audiendi intentionem. Respondit ergo dominus, qui in verbo non laborabat, quia verbum erat; sequitur enim et respondens dixit illi dominus: Martha, Martha, sollicita es, et turbaris erga plurima. Repetitio nominis indicium est dilectionis, aut forte movendae intentionis, ut audiat attentius. Bis vocata audit turbaris erga plurima; idest, circa multa es occupata: vult enim homo occurrere quando ministrat, et aliquando non potest: quaeritur quod deest, paratur quod adest: distenditur animus; nam si Martha sufficeret, adiutorium sororis non posceret: multa sunt, diversa sunt, quia carnalia sunt, temporalia sunt. Praeponitur autem unum multis; non enim a multis unum, sed multa ab uno; unde sequitur porro unum est necessarium. Circa unum se voluit occupari, secundum illud: mihi adhaerere Deo bonum est. Unum sunt pater et filius et spiritus sanctus: ad hoc unum non nos perducit, nisi multi habeamus cor unum. AUG. Martha was as well engaged in ministering to the bodily wants or wishes of our Lord, as of one who was mortal, but He who was clothed in mortal flesh, in the beginning was the Word. Behold then what Mary heard, The Word was made flesh. Behold then Him to whom Martha ministered. The one was laboring, the other at rest. But yet Martha, when much troubled in her occupation and business of serving, interrupted our Lord, and complained of her sister. For it follows, And said, Lord, do you not care that my sister has left me to serve alone? For Mary was absorbed in the sweetness of our Lord’s words; Martha was as preparing a feast for our Lord, in whose feast Mary was now rejoicing. While then she was listening with delight to those sweet words, and was feeding on them with the deepest affection, our Lord was interrupted by her sister. What must we suppose was her alarm, lest the Lord should say to her, “Rise, and help your sister?” Our Lord therefore, who was not at a loss, for He had shown He was the Lord, answered as follows, And Jesus answered and said to her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, You are troubled about many things. that is, you art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close to the Lord. The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. Cyrillus: Vel aliter. Cum susceperint aliqui fratres Deum, non sollicitentur erga multum officium, nec poscant quae prae manibus non sunt, et opus exuperant: gravat enim passim in qualibet re quod superfluit: generat enim volentibus conferre taedium: convivis autem videtur quod sunt aliis causa laboris. CYRIL; Or else, when certain brethren have received God, they will not be anxious about much service, nor ask for those things which are not in their hands, and are beyond their needs. For every where and in every thing that which is superfluous is burdensome. For it begets weariness in those who are wishing to bestow it, while the guests feel that they are the cause of trouble. Basilius: Absurdum etiam est cibos ad sustentationem corporis sumere, ac per eos iterum officere corpori, et impedire ipsum erga mandatorum divinorum officium. Si ergo adveniat aliquis pauperum, sumat formam et exemplar modestiae ciborum; nec causa vivere volentium in deliciis mensam propriam praeparemus: uniformis enim est Christiani vita, ad unam intendens intentionem, scilicet ad gloriam Dei; multiformis vero et varia vita eorum qui de foris sunt, pro libito variata. Tu vero cur dum copia ciborum et causa delectationis fratri praeparas mensam, criminaris eum voluptatis, et diffundis in eum gulositatis opprobria, arguens delicias eius in eo quod praeparas? Non commendavit dominus Martham occupatam circa frequens ministerium. BASIL; It is foolish also to take food for the support of the body, and thereby in return to hurt the body, and to hinder it in the performance of the divine command. If then a poor man come, let him receive a model and example of moderation in food, and let us not prepare our own tables for their sakes, who wish to live luxuriously. For the life of the Christian is uniform, ever tending to one object, namely, the glory of God. But the life of those who are without is manifold and vacillating, changed about at will. And how in truth can you, when you set your table before your brother with profusion of meats, and for the pleasure of feasting sake, accuse him of luxury, and revile him as a glutton, censuring his indulgence in that which you yourself afford him? Our Lord did not commend Martha when busied about much serving. Augustinus de Verb. Dom: Quid ergo? Putamus reprehensum esse ministerium Marthae, quam cura hospitalitatis occupaverat, quae tanto hospite laetabatur? Hoc si verum est, dimittant homines quod ministrant egentibus: vacent verbo, occupentur circa scientiam salutarem; nihil sit cura eis quis peregrinus in vico sit, quis egeat pane; vacent opera misericordiae, uni instetur scientiae. AUG. What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated. Theophylactus: Non ergo dominus hospitalitatem prohibet, sed plurimorum turbationem, scilicet abstractionem et tumultum. Et vide consilium domini; quod prius dominus nihil dixerat Marthae; sed postquam quam illa sororem ab auditu studebat avellere, tunc dominus occasione habita increpavit eam: usque enim adeo honoratur hospitalitas, donec ad necessaria nos attrahit; cum vero incipit ab utilioribus impedire, manifestum est quod honorabilior est divinorum auditus. THEOPHYL. Our Lord does not then forbid hospitality, but the troubling about many things, that is to say, hurry and anxiety. And mark the wisdom of our Lord, in that at first He said nothing to Martha, but when she sought to tear away her sister from hearing, then the Lord took occasion to reprove her. For hospitality is ever honored as long as it keeps us to necessary things. But when it begins to hinder us from attending to what is of more importance, then it is plain that the hearing of the divine word is the more honorable. Augustinus de Verb. Dom: Non ergo dominus opus reprehendit, sed munus distinxit; sequitur enim Maria optimam partem elegit, quae non auferetur ab ea. Non tu malam, sed illa meliorem. Unde meliorem? Quia ab ea non auferetur, a te auferetur aliquando onus necessitatis: non enim cum veneris ad illam patriam, invenies peregrinum quem suscipias hospitio. Sed bono tuo auferetur, ut quod melius est detur: auferetur a te labor, ut requies detur. Tu navigas, illa in portu est: aeterna enim est dulcedo veritatis; in hac tamen vita augetur, in illa perficietur, numquam auferetur. AUG. Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary has chosen that good part, &c. Not yours a bad one, but hers a better. Why a better? because it shall not be taken away from her. From you the necessary burden of business shall one time be taken away. For when you come into that country, you will find no stranger to receive with hospitality. But for your good it shall be taken away, that what is better may be given you. Trouble shall be taken away, that rest may be given. You are yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away. Ambrosius: Agat ergo te sicut Mariam desiderium sapientiae: hoc enim maius, hoc perfectius opus, ne ministerii cura cognitionem verbi caelestis avertat. Nec arguas eos et otiosos iudices, quos videas sapientiae studere. AMBROSE; May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn your mind from the knowledge of the heavenly word, nor reprove or think indolent those whom you see seeking after wisdom. Augustinus de quaest. Evang: Mystice autem quod Martha excepit illum in domum suam, significat Ecclesiam, quae nunc excepit dominum in cor suum. Maria soror eius, quae sedebat ad pedes domini, et audiebat verbum eius, significat eamdem Ecclesiam, sed in futuro saeculo, ubi cessans ab opere ministerioque indigentiae, sola sapientia perfruitur. Quod autem conqueritur quod soror eius eam non adiuvet, occasio datur sententiae domini, qua ostendit istam Ecclesiam sollicitam esse et turbari erga plurima, cum sit unum necessarium, ad quod per ministerii huius merita pervenitur. Mariam vero dicit optimam partem elegisse, quia per hanc ad illam tenditur, et non aufertur. AUG. Now mystically, by Martha’s receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus’ feet and heard His word, signifies the same Church, but in a future life, where ceasing from labor, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary has chosen the good part, for through the one the other is reached, which shall not be taken away. Gregorius Moralium: Vel per Mariam, quae verba domini residens audiebat, contemplativa vita exprimitur; per Martham exterioribus obsequiis occupatam, activa vita significatur. Sed Marthae cura non reprehenditur, Mariae vero laudatur: quia magna sunt activae vitae merita, sed contemplativae potiora. Unde nec auferri unquam Mariae pars dicitur: quia activae vitae opera corpore transeunt, contemplativae autem gaudia melius ex fine convalescunt GREG. Or by Mary who sat and heard our Lord’s words, is signified the contemplative life; by Martha engaged in more outward services, the active life. Now Martha’s care is not blamed, but Mary is praised, for great are the rewards of an active life, but those of a contemplative are far better. Hence Mary’s part it is said will never be taken away from her, for the works of an active life pass away with the body, but the joys of the contemplative life the rather begin to increase from the end.
Caput 11 CHAPTER XI Lectio 1 11 1 καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν τόπῳ τινὶ προσευχόμενον, ὡς ἐπαύσατο, εἶπέν τις τῶν μαθητῶν αὐτοῦ πρὸς αὐτόν, κύριε, δίδαξον ἡμᾶς προσεύχεσθαι, καθὼς καὶ ἰωάννης ἐδίδαξεν τοὺς μαθητὰς αὐτοῦ. 2 εἶπεν δὲ αὐτοῖς, ὅταν προσεύχησθε, λέγετε, πάτερ, ἁγιασθήτω τὸ ὄνομά σου: ἐλθέτω ἡ βασιλεία σου: 3 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ' ἡμέραν: 4 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν: καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.
Beda: Post historiam sororum, quae duas Ecclesiae vitas significaverunt, non frustra dominus et ipse orasse, et discipulos orare docuisse scribitur; quia et oratio quam docuit, utriusque in se vitae continet mysterium et ipsarum perfectio vitarum, nostris non viribus est obtinenda, sed precibus; unde dicitur et factum est cum esset in quodam loco orans. BEDE; After the account of the sisters, who signified the two lives of the Church, our Lord is not without reason related to have both Himself prayed, and taught His disciples to pray, seeing that the prayer which He taught contains in itself the mystery of each life, and the perfection of the lives themselves is to be obtained not by our own strength, but by prayer. Hence it is said, And it came to pass, that, as he was praying in a certain place. Cyrillus: Cum autem habeat omnis boni plenitudinem, cur orat, si plenus est, et in nullo penitus eget? Ad hoc dicimus, quod competit ei ex modo dispensationis in carne, cum voluerit, humana prosequi tempore ad hoc conveniente. Si enim comedit et bibit, non incongrue utebatur oratione: ut doceat nos non esse erga hoc tepidos, sed attentius insistere orationibus. CYRIL; Now whereas He possesses every good in abundance, why does He pray, since He is full, and has altogether need of nothing? To this we answer, that it befits Him, according to the manner of His dispensation in the flesh, to follow human observances at the time convenient for them. For if He eats and drinks, He rightly was used to pray, that He might teach us not to be lukewarm in this duty, but to be the more diligent and earnest in our prayers. Titus: Cum autem novam conversationem vidissent discipuli, novam formam orationis postulaverunt, cum plures orationes continerentur in veteri testamento; unde sequitur ut cessavit, dixit unus ex discipulis eius ad eum: domine, doce nos orare; ne scilicet contra Deum peccemus, alia quaerentes pro aliis, vel Deo assistentes in oratione non eo modo quo expedit. TITUS BOST. The disciples having seen a new way of life, desire a new form of prayer, since there were several prayers to be found in the Old Testament. Hence it follows, When he ceased, one of his disciples said to him, Lord, teach us to pray, in order that we might not sin against God in asking for one thing instead of another, or by approaching God in prayer in a manner that we ought not. Origenes: Et ut orationis doctrinam proferat, infert sicut Ioannes docuit discipulos suos; de quo scilicet nos docuisti, quod inter natos mulierum nullus eo maior surrexit: et quia praecepisti nobis petere aeterna et grandia; unde erit nos ad horum pervenire notitiam, nisi a te Deo et salvatore nostro? ORIGEN; And that he might point out the kind of teaching, the disciple proceeds, as John also taught his disciples. Of whom in truth you have told us, that among them that are born of women there had arisen none greater than he. And because you have commanded us to seek things that are great and eternal, whence shall we arrive at the knowledge of these but from You, our God and Savior? Gregorius Nyssenus: Orationis ergo doctrinam explicat discipulis, qui solerter notitiam orationis expostulant; ostendens qualiter implorari oporteat divinum auditum. GREG NYSS. He unfolds the teaching of prayer to His disciples, who wisely desire the knowledge of prayer, directing them how they ought to beseech God to hear them. Basilius: Duo autem sunt modi orationis. Unus quidem laudis cum humilitate: secundus vero petitionis, remissior. Quoties ergo oras, non prius ad petendum prorumpas. Sin autem tuum criminaris affectum, quasi necessitate coactus supplices Deo. Sed cum incipis orare, quamlibet desere creaturam visibilem et invisibilem; sumas autem exordium a laude illius qui cuncta creavit; unde subditur et ait illis: cum oraveritis, dicite: pater. BASIL; There are two kinds of prayer, one composed of praise with humiliation, the other of petitions, and more subdued. Whenever then you pray, do not first break forth into petition; but if you condemn your inclination, supplicate God as if of necessity forced thereto. And when you begin to pray, forget all visible and invisible creatures, but commence with the praise of Him who created all things. Hence it is added, And he says to them, When you pray, say, Our Father. Augustinus de Verb. Dom: Primus sermo quantae gratiae? Faciem tuam non audebas ad caelum levare, et subito accepisti gratiam Christi. Ex malo servo factus es bonus filius; ideo praesume non de tua operatione, sed de Christi gratia. Non ergo hic arrogantia est, sed fides: praedicare quod acceperis, non est superbia, sed devotio. Ergo attolle oculos ad patrem; qui te per lavacrum genuit, qui per filium te redemit: patrem dicas quasi filius; sed noli tibi aliquid specialiter vindicare: solius Christi specialis est pater, nobis est pater omnibus in communi: quia illum solum genuit, nos autem creavit. Et ideo secundum Matthaeum dicitur: pater noster, et additur: qui es in caelis; in illis scilicet caelis de quibus dictum est: caeli enarrant gloriam Dei. Caelum est ubi culpa cessavit, ubi nullum mortis est vulnus. PSEUDO-AUG. The first word, how gracious is it? You durst not raise your face to heaven, and suddenly you receive the grace of Christ. From an evil servant you are made a good son. Boast not then of your working, but of the grace of Christ; for therein is no arrogance, but faith. To proclaim what you have received is not pride, but devotion. Therefore raise your eyes to your Father, who begot you by Baptism, redeemed you by His Son. Say Father as a son, but claim no especial favor to t yourself. Of Christ alone is He the especial Father, of us the common Father. For Christ alone He begot, but us he created. And therefore according to Matthew when it is said, Our Father, it is added, which art in heaven, that is, in those heavens of which it was said, The heavens declare the glory of God. Heaven is where sin has ceased, and where there is no sting of death. Theophylactus: Non autem dicit: qui es in caelis, tamquam ibi circumscribatur; sed ut ad caelos erigat auditorem et abstrahat a terrenis. THEOPHYL. But He says not, which art in heaven, as though He were confined to that place, but to raise the hearer up to heaven, and draw him away from earthly things. Gregorius Nyssenus: Vide autem quantae praeparationis opus est ut audacter possis Deo dicere pater; quia si ad res mundanas intuitum dirigis, aut humanam gloriam ambis, aut sordes passibilis appetitus, et hanc orationem enunties; audire mihi videor Deum dicentem: cum corruptae fueris vitae, si patrem vocas incorruptibilitatis genitorem, foeda voce inquinas incorruptibile nomen: nam qui patrem mandavit vocare, proferre mendacium non concessit. Omnium vero bonorum exordium est glorificare nomen Dei in vita nostra; unde subdit sanctificetur nomen tuum. Quis enim est adeo bestialis qui videns in credentibus vitam puram, non glorificet nomen invocatum in tali vita? Igitur qui dicit in oratione sanctificetur in me invocatum nomen tuum, hoc orat: fiam, tuo concurrente subsidio, iustus, et abstinens a quolibet malo. GREG NYSS. See how great a preparation you need, to be able to say boldly to God, O Father, for if you have your eyes fixed on worldly things, or court the praise of men, or are a slave to your passions, and utter this prayer, I seem to hear God saying, ‘Whereas you that are of a corrupt life call the Author of the incorruptible your Father, you pollute with your defiled lips an incorruptible name. For He who commanded you to call Him Father, gave you not leave to utter lies. But the highest of e all good things is to glorify God’s name in our lives. Hence He adds, Hallowed be thy name. For who is there so debased, as when He sees the pure life of those who believe, does not glorify the name invoked in such a life. He then who says in his prayer, Be thy name, which I call upon, hallowed in me, prays this, “May I through Your concurring aid be made just, abstaining from all evil.” Chrysostomus: Sicut enim cum quis caeli pulchritudinem aspicit, dicit: gloria tibi, Deus, sic etiam cum aspicit alicuius virtutem: quia hominis virtus multo magis quam caelum glorificat Deum. CHRYS. For as when a man gazes upon the beauty of the heavens, he says, Glory be you, O God; so likewise when He beholds a man’s virtuous actions, seeing that the virtue of man glorifies God much more than the heavens. Augustinus de Verb. Dom: Vel dicitur sanctificetur nomen tuum, in nobis, ut ad nos possit eius sanctificatio pervenire. [ Augustine, on the Word of the Lord: Or "Hallowed be thy name" in us, so that his sanctification can come to us.] Titus: Vel dicit sanctificetur nomen tuum: idest, nota sit tua sanctitas toti mundo, et laudet te decenter. Rectos autem decet collaudatio. Iussit igitur orare pro emendatione mundi totius. PSEUDO-AUG. Or it is said, Hallowed be thy name; that is, let Your holiness be known to all the world, and let it worthily praise You. For praise becomes the upright, and therefore He bids them pray for the cleansing of the whole world. Cyrillus: Quoniam penes eos ad quos nondum pervenit fides, contemnitur adhuc nomen Dei; sed ubi iubar veritatis super eos illuxerit, eum fatebuntur sanctum sanctorum. CYRIL; Since among those to whom the faith has not yet come, the name of God is still despised. But when the rays of truth shall have shined upon them, they will confess the Holy of Holies. Titus: Et quia in nomine Iesu est gloria Dei patris; tunc nomen patris sanctificabitur, quando Christus erit notus. TITUS BOST. And because in the name of Jesus is the glory of God the Father, the name of the Father will be hallowed whenever Christ shall be known. Origenes: Vel quia nomen Dei ab errantibus attribuitur culturis et creaturis, nondum est sanctificatum, ut sit separatum a quibus debuit separari. Decet ergo nos orare ut nomen Dei adaptetur soli vero Deo, cui adaptatur quod subditur adveniat regnum tuum: ut scilicet evacuetur principatus, et potestas, et virtus, et regnum mundi, quin etiam peccatum, quod regnat in mortalibus nostris corporibus. ORIGEN; Or, because the name of God is given by idolaters, and those who are in error, to idols and creatures, it has not as yet been so made holy, as to be separated from those things from which it ought to be. He teaches us therefore to pray that the name of God may be appropriated to the only true God; to whom alone belongs what follow, Thy kingdom come, to the end that may be put down all the rule, authority, and power, and kingdom of the world, together with sin which reigns in our mortal bodies. Gregorius Nyssenus: Imploramus etiam a domino liberari a corruptione, eximi a morte. Vel secundum quosdam, adveniat regnum tuum, idest, veniat super nos spiritus sanctus tuus, ut purificet nos. GREG NYSS. We beseech also to be delivered by the Lord from corruption, to be taken out of death. Or, according to some, Thy kingdom come, that is, May Your Holy Spirit come upon us to purify us. Augustinus de Verb. Dom: Tunc enim venit regnum Dei quando eius sumus gratiam consecuti: ipse enim ait: regnum Dei intra vos est. PSEUDO-AUG. For then comes the kingdom of God, when we have obtained His grace. For He Himself says, The kingdom of God is within you. Cyrillus: Vel qui hoc dicunt, videntur optare rursum refulgentem in mundo omnium salvatorem. Mandavit autem in oratione petere illud tempus revera terribile, ut sciant quod vivere decet eos non lente vel remisse, ut illud tempus non paret eis flammam et vindictam, sed magis honeste secundum voluntatem ipsius, ut eis tempus illud nectat coronas: unde, secundum Matthaeum sequitur: fiat voluntas tua, sicut in caelo et in terra. CYRIL; Or they who say this seem to wish to have the Savior of all again illuminating the world. But He has commanded us to desire in prayer that truly awful time, in order that men might know that it behoves them to live not in sloth and backwardness, lest that time bring upon them the fiery punishment, but rather honestly and according to His will, that that time may weave crowns for them. Hence it follows, according to Matthew, Thy will be done, as in heaven, so in earth. Chrysostomus: Quasi dicat: praesta nobis, domine, conversationem imitari caelestem, quatenus quaecumque tu vis, nos etiam velimus. CHRYS. As if He says, Enable us, O Lord, to follow the heavenly life, that whatever You will, we may will in also. Gregorius Nyssenus: Quoniam enim vitam humanam post resurrectionem similem dicit esse venturam vitae angelicae, consequens est vitam mundanam ad vitam quae postmodum speratur, disponi, ut in carne viventes, carnaliter non vivamus. Per hoc autem verus medicus animae solvit morbi naturam; ut quos occupavit infirmitas per hoc quod a voluntate divina recesserant, a morbo denuo liberet copulatio ad voluntatem divinam. Est enim sanitas animae executio debita voluntatis divinae. GREG NYSS. For sin since He says that the life of man after the resurrection will be like to that of Angels, it follows, that our life in this world should be so ordered with respect to that which we hope for hereafter, that living in the flesh we may not live according to the flesh. But hereby the true Physician of the souls destroys the nature of the disease, that those who have been seized with sickness, whereby they have departed from the Divine will, may forthwith be released from the disease by being joined to the Divine will. For the health of the soul is the due fulfillment of the will of God. Augustinus in Enchir: Apud Evangelistam igitur Matthaeum septem petitiones continere videtur dominica oratio; Evangelista vero Lucas in oratione dominica petitiones non septem, sed quinque complexus est, nec ab illo utique discrepavit. Sed quomodo illa septem sint intelligenda, ipse sub brevitate commonuit. Nomen quippe Dei sanctificatur in spiritu; Dei autem regnum in resurrectione futurum est. Ostendens ergo Lucas tertiam petitionem duarum superiorum esse quodammodo repetitionem, magis eam praetermittendo voluit intelligi. Deinde tres alias adiunxit; et primo de pane quotidiano, dicens panem nostrum quotidianum da nobis hodie. AUG. It seems according to the Evangelist Matthew, that the Lord’s prayer contains seven petitions, but Luke has comprehended it in five. Nor in truth does the one disagree from the other, but the latter has suggested by his brevity how those seven are to be understood. For the name of God is hallowed in the spirit, but the kingdom of God is about to come at the resurrection of the body. Luke then, showing that the third petition is in a manner a repetition of the two former, wished to make it so understood by omitting it. He then added three others. And first, of daily bread, saying, Give us day by day our daily bread. Augustinus de Verb. Dom: In Graeco dicitur epiusion, hoc est supersubstantialem. Non iste est panis qui vadit in corpus, sed ille panis vitae aeternae, qui animae nostrae substantiam fulcit. Latinus autem hunc quotidianum panem dicit, quem Graeci dicunt advenientem. Si quotidianus ille est panis, cur post annum illum sumas, quemadmodum Graeci in oriente facere consueverunt? Accipe quotidie quod quotidie tibi prosit: sic vive quod quotidie merearis accipere. Mors domini significatur, et remissio peccatorum. Qui vulnus habet, medicinam quaerit; vulnus est, quia sub peccato sumus; medicina est caeleste et venerabile sacramentum. Si quotidie accipis, quotidie tibi est hodie; Christus tibi quotidie resurgit: hodie est enim quando Christus resurgit. PSEUDO-AUG. In the Greek the word is that is, something added to the substance. It is not that bread which goes into the body, but that bread of everlasting life, which supports the substance of our soul. But the Latins call this “daily” bread, which the Greeks call “coming to.” If it is daily bread, why is it eaten a year old, as is the custom with the Greeks in the east? Take daily what profits you for the day; so live that you may daily be thought worthy to receive. The death of our Lord is signified thereby, and the remission of sins, and cost you not daily partake of that bread of life? He who has a wound seeks to be cured; the wound is that we are under sin, the cure is the heavenly and dreadful Sacrament. If you receive daily, daily does “Today” come to you. Christ is to you Today; Christ rises to thee daily. Titus: Vel panis animarum divina est virtus afferens futuram vitam perennem, sicut panis ex terra prodiens vitam temporalem conservat. Cum autem quotidianum dixisset, divinum qui advenit et futurus est, significat; quem nobis hodie praestari requirimus, poscentes quoddam eius principium atque gustum, quando spiritus in nobis inhabitans virtutem operatur, quae superat omnem virtutem humanam; puta castitatem, humilitatem, et cetera. TITUS BOST. Or the bread of souls is the Divine power, bringing the everlasting life which is to come, as the bread which comes out of the earth preserves the temporal life. But by saying “daily,” He signifies the Divine bread which comes and is to come, which we seek to be given to us daily, requiring a certain earnest and taste of it, seeing that the Spirit which dwells in us has wrought a virtue surpassing all human virtues, as chastity, humility, and the rest. Cyrillus: Putant autem forsan aliqui indecens esse, sanctos a Deo quaerere corporalia; et ob hanc causam applicant quod dicitur, ad spiritualem considerationem. Ego autem concedam quod oportet sanctos praecipue satagere ad obtinenda spiritualia dona; illud tamen decet inspicere quod irreprehensibiliter petunt, domino praecipiente, panem communem: ex eo enim quod panem iussit quaerere, idest quotidianum alimentum, videtur quod nihil concedat eos habere, sed magis honestam colere paupertatem: non enim est habentium panem petere, sed oppressorum penuria. CYRIL; Now perhaps some think it unfit for saints to seek from God bodily goods, and for this reason assign to these words a spiritual sense. But granting that the chief concern of the saints should be to obtain spiritual gifts, still it becomes them to see that they seek without blame, according to our Lord’s command, their common bread. For from the fact that He bids them ask for bread, that is daily food, it seems that He implies that they should possess nothing, but rather practice an honorable poverty. For it is not the part of those who have bread to seek it, but rather of those who are oppressed with want. Basilius: Quasi dicat: panem quotidianum, qui nostrae substantiae competit ad vitam diurnam, non tibi ipsi commendes; sed ad Deum causa eius refugias, exponens ei necessitatem naturae. BASIL; As if He said, For your daily bread, namely, that which serves for our daily wants, trust not to yourself, but fly to God for it, making known to Him the necessities of your nature. Chrysostomus in Matthaeum: Postulanda ergo sunt divinitus necessaria vitae, non ciborum diversitates et vina odorifera, et cetera quae delectant guttur, onerant autem ventrem, et mentem perturbant; sed panis, qui potest substantiam corporis sustentare; et illum qui nobis hodie tantummodo sufficit, ut de crastino non cogitemus. Unam autem solam petitionem sensibilem quaerimus, ut praesentibus non affigamur. CHRYS. We must then require of God the necessities of life; not varieties of meats, and spiced wines, and the other things which please the palate, while they load your stomach and disturb your mind, but bread which is able to support the bodily substance, that is to say, which is sufficient only for the day, that we may take no thought of the morrow. But we make only one petition about things of sense, that the present life may not trouble us. Gregorius Nyssenus: Postquam autem per bona opera fiduciam sumere docuit, consequenter remissionem reatuum docet implorare; sequitur enim et dimitte nobis peccata nostra. GREG NYSS. Having taught us to take confidence through good works, He next teaches us to implore the remission of our offenses, for it follows, And forgive us our sins. Titus: Hoc autem additum est necessario, pro eo quod nullus sine peccato reperitur, ne impediamur a sacra participatione propter humana peccata. Cum enim teneamur exhibere Christo omnimodam sanctitatem, qui spiritum sanctum habitare facit in nobis, redarguendi sumus, si non observemus ei templum mundum. Huic autem defectui subvenitur per Dei bonitatem indulgentem humanae fragilitati peccatorum punitionem. Hoc autem iuste fit a iusto Deo, quando nos quasi debitoribus relaxamus, his scilicet qui nobis nocuerunt, et debita non exhibuerunt; unde subditur siquidem et ipsi dimittimus omni debenti nobis. TITUS BOST. This also was necessarily added, for no one is found without sin, that we should not be hindered from the holy participation on account of man’s guilt. For whereas we are bound to render to Christ all manner of holiness, who makes His Spirit to dwell in us, we are to be blamed if we keep not our temples clean for Him. But this defect is supplied by the goodness of God, remitting to human frailty the severe punishment of sin. And this act is done justly by the just God, when we forgive as it were our debtors, those, namely, who have injured us, and have not restored what was due. Hence it follows, For we also forgive every one that is indebted to us. Cyrillus: Vult enim, ut ita loquar, patientiae quam homines colunt, imitatorem fieri Deum, ut qualem ipsi exhibuerunt conservis bonitatem, talem pari lance recipere petant a Deo, qui iuste recompensat, et novit omnium misereri. CYRIL; For He wishes, if I may so speak, to make God the imitator of the patience which men practice, that the kindness which they have shown to their fellow servants, they should in like manner seek to receive in equal balance from God, who recompenses to each man justly, and knows how to have mercy upon all men. Chrysostomus: Haec igitur animadvertendo grates agendae sunt debitoribus nostris: fiunt enim nobis, si sapimus, causa indulgentiae maximae; et pauca exhibentes, plurima reperiemus: nam et nos multa debemus et magna debita domino; quorum si minimam partem a nobis vellet exigere, iam perissemus. CHRYS. Considering then these things, we ought to show mercy to our debtors. For they are to us if we are wise the cause of our greatest pardon; and though we perform only a few things, we shall find many. For we owe many and great debts to the Lord, of which if the least part should be exacted from us, we should soon perish. Augustinus de Verb. Dom: Debitum autem quid est nisi peccatum? Ergo si non accepisses alieni fenoris pecuniam, non deberes; et ideo peccatum tibi imputatur. Habuisti enim pecuniam, cum qua dives nascereris, ad imaginem et similitudinem factus Dei; sed perdidisti quod habebas; sicut dum arrogantiam desideras vindicare, perdidisti humilitatis pecuniam; accepisti a Diabolo debitum, quod non erat necessarium: cautionem tuam tenebat inimicus; sed eam dominus crucifixit, et suo cruore delevit. Potens est autem dominus, qui abstulit peccatum, et debita nostra donavit, custodire nos adversus Diaboli insidias, qui culpam generare consuevit; unde sequitur et ne nos inducas in tentationem, quam scilicet ferre non possumus. Sed quasi athleta talem vult tentationem, quam ferre possit humana conditio. PSEUDO-AUG. But what is the debt except sin? If you had not received, you would not owe money to another. And therefore sin is imputed to you. For you had money with which you were born rich, and made after the likeness and image of God, but you have lost what you then had. As when you put on pride you lose the gold of humility, you have receipted the devil’s debt which was not necessary; the enemy held the bond, but the Lord crucified it, and canceled it with His blood. But the Lord is able, who has taken away our sins and forgiven our debts, to guard us against the snares of the devil, who is wont to produce sin in us. Hence it follows, And lead us not into temptation, such as we are not able to bear, but like the wrestler we wish only such temptation as the condition of man can sustain. Titus: A Diabolo enim non tentari est impossibile; sed ne a Deo relinquamur ad tentationes, hoc deprecamur. Quod autem ex permissione divina contingit, illud Deus quandoque facere dicitur in Scriptura; et secundum hoc, nisi prohibeat tentationis invalescentiam, quae supra nos est, tunc nos in tentationem inducit. TITUS BOST. For it is impossible not to be tempted by the devil, but we make this prayer that we may not be abandoned to our temptations. Now that which happens by Divine permission, God is sometimes in Scripture said to do. And in this way by hindering not the increase of temptation which is above our strength, he leads us into temptation. Maximus: Vel mandat dominus ut petamus ne nos inducas in tentationem; idest, non permittas voluptuosarum et spontanearum tentationum nos experientiam pati. Iacobus autem docet, pro veritate certantes non remitti tentationibus involuntariis et causativis laborum, dicens: omne gaudium existimate, fratres mei, cum in tentationes varias incideritis. MAX. Or, the Lord commands us to pray, Lead us not into temptation, that is, let us not have experience of lustful and self-induced temptations. But James teaches those who contend only for the truth, not to be unnerved by involuntary and troublesome temptations, saying, lily brethren, count it all joy when you fall into divers temptations. Basilius: Non tamen decet nos orando petere afflictiones corporales; universaliter enim praecepit orare, non subire tentationem; sed postquam aliquis subiit, expedit a domino petere virtutem perferendi, ut consummetur in nobis illud: qui sustinet usque ad finem, salvus erit. BASIL; It does not however become us to seek by our prayers bodily afflictions. For Christ has universally commanded men every where to pray that they enter not into temptation. But when one has already entered, it is fitting to ask from the Lord the power of enduring, that we may have fulfilled in us those words, He that endures to the end shall be saved. Augustinus in Enchir: At vero quod Matthaeus in ultimo posuit: sed libera nos a malo, iste non posuit, ut intelligamus ad illud superius, quod de tentatione dictum est, pertinere: ideo quippe ait: sed libera, non ait: et libera; tamquam unam petitionem demonstrans: noli hoc, sed hoc. Sed sciat unusquisque in eo se liberari a malo quod non infertur in tentationem. AUG. But what Matthew has placed at the end, But deliver us from evil, Luke has not mentioned, that we might understand it belongs to the former, which was spoken of temptation. He therefore says, But deliver us, not, “And deliver us,” clearly proving this to be but one petition, “Do not this, but this.” But let every one know that he is therein delivered from evil, when he is not brought into temptation. Augustinus de Verb. Dom: Unusquisque enim petit ut a malo, hoc est ab inimico et peccato, liberetur; sed qui Deo se committit, Diabolum non timet. Si enim Deus pro nobis, quis contra nos? PSEUDO-AUG. For each man seeks to be delivered from evil, that is, from his enemies and sin, but he who gives himself up to God, fears not the devil, for if God is for us, who he can be against us?
Lectio 2
Cyrillus: Docuerat supra salvator ad petitionem apostolorum, qualiter oportet orare: poterat autem contingere eos qui hoc salutare documentum receperant, effundere quidem preces iuxta traditam formam, sed negligenter et remisse hoc facere: deinde cum non exaudirentur per primam vel secundam orationem, desistere ab orationibus. Itaque ne hoc pateremur, per modum parabolae manifestat, quod pusillanimitas in orationibus damnosa est. Utilissimum vero est in eis patientiam habere; unde dicitur et ait ad illos: quis vestrum habebit amicum? CYRIL; The Savior had before taught, in answer to the request of His apostles, how men ought to pray. But it might happen that those who had received this wholesome teaching, poured forth their prayers indeed according to the form given to them, but carelessly and languidly, and then when they were not heard in the first or second prayer, left off praying. That this then might not be our case, he shows by means of a parable, that cowardice in our prayers is hurtful, but it is of great advantage to have patience in them. Hence it is said, And he says to them, Which of you shall have a friend. Theophylactus: Amicus iste Deus est, qui omnes amat et omnes salvos vult fieri. THEOPHYL. God is that friend, who loves all men, and wills that all should be saved. Ambrosius: Quis etiam est nobis amicior quam qui pro nobis corpus suum tradidit? Datur autem nobis hic alius praecepti modus, ut omnibus momentis, non solum diebus, sed etiam noctibus, oratio deferatur; sequitur enim et ibit ad illum media nocte: sicut petiit David quando dixit: media nocte surgebam ad confitendum tibi; neque enim timuit excitare dormientem, quem scit semper esse vigilantem. Nam si ille tam sanctus, et qui regni erat necessitatibus occupatus, septies in die laudem domino dicebat; quid nos facere debemus, qui eo amplius rogare debemus quo frequentius carnis ac mentis fragilitate delinquimus? Quid quod diligendo dominum Deum tuum, non solum tibi, sed etiam aliis poteris mereri? Sequitur enim et dicet illi: amice, commoda mihi tres panes, quoniam amicus meus venit ad me de via, et non habeo quod ponam ante illum. AMBROSE; Who is a greater friend to us, than He who delivered up His body for us? Now we have here another kind of command given us, that at all times, not only in the day, but at night, prayers should be offered up. For it follows, And shall go into him at midnight. As David did when he said, At midnight I will rise and give thanks to you. For he had no fear of awakening them from sleep, whom he knew to be ever watching. For if David who was occupied also in the necessary affairs of a kingdom was so holy, that seven times in the day he gave praise to God, what ought we to do who ought so much the more to pray, as we more frequently sin, through the weakness of our mind and body? But if you love the Lord your God, you will be able to gain favor, not only for thyself, but others. For it follows, And say to him, Friend, lend me three loaves, &c. Augustinus de Verb. Dom: Quid autem sunt isti tres panes nisi mysterii caelestis alimentum? Fieri enim potest ut aliquis passus fuerit amicum aliquid interrogantem quod respondere non possit; et tunc se invenit non habere quando coactus est dare. Venit ergo tibi amicus de via huius saeculi, in qua omnes velut peregrini transeunt, nec ullus quasi possessor manet; sed omni homini dicitur: transi, da venturo locum, aut forte de via mala, hoc est de vita mala, fatigatus nescio quis amicus tuus non inveniens veritatem, qua audita et percepta beatus fiat. Venit ad te tamquam ad Christianum, et dicit: redde mihi rationem: et interrogat quod forte tu per simplicitatem fidei nesciebas; et non est unde reficias esurientem et compelleris quaerere in dominicis libris: fortassis enim quod ille interrogavit, in libro positum est; sed obscurum est; ipsum Paulum, aut Petrum, aut aliquem prophetam interrogare non sineris: iam enim requiescit familia ista cum domino isto suo; et saeculi huius ignorantia valida est, hoc est nox media, et urget amicus esuriens, cui simplex fides non sufficit. Numquid deserendus est? Ergo ad ipsum dominum, cum quo familia requiescit, pulsa orando; de quo subditur et ille de intus respondens dicat: noli mihi molestus esse. Qui differt dare, vult ut amplius desideres dilatum, ne vilescat cito datum. AUG. But what are these three loaves but the food of the heavenly mystery? For it may be that one has had a friend asking for what he cannot supply him with, and then finds that he has not what he is compelled to give. A friend then comes to you on his journey, that is, in this present life, in which all are traveling on as strangers, and no one remains possessor, but to every man is told, Pass on, O stranger, give place to him that is coming. Or perhaps some friend or yours comes from a bad road, (that is, an evil life,) wearied and not finding the truth, by hearing and receiving which he may become happy. He comes to you as to a Christian, and says, “Give me a reason,” asking perhaps what you from the simplicity of your faith are ignorant of, and not having wherewith to satisfy his hunger, are compelled to seek it in the Lord’s books. For perhaps what he asked is contained in the book, but obscure. You are not permitted to ask Paul himself, or Peter, or any prophet, for all that family is now resting with their Lord, and the ignorance of the world is very great, that is, it is midnight, and your friend who is urgent from hunger presses this, not contented with a simple faith; must he then be abandoned? Go therefore to the Lord Himself with whom the family is sleeping, Knock, and pray; of whom it is added, And he from within shall answer and say, Trouble me not. He delays to give, wishing that you should the more earnestly desire what is delayed, lest by being given at once it should grow common. Basilius: Forsitan etiam ob hoc differt quasi ingeminans tui assiduitatem et frequentiam erga se, et ut agnoscas quid donum Dei sit, et in timore donata custodias. Quicquid enim aliquis multo labore acquirit, nititur custodire, ne cum illud perdiderit, suum laborem amittat. BASIL; For perhaps He delays purposely, to redouble your earnestness and coming to him, and that you may know what the gift of God is, and may anxiously guard what is given. For whatever a man acquires with much pains he strives to keep safe, lest with the loss of that he should lose his labor likewise. Glossa: Non ergo aufert impetrandi licentiam, sed vehementius accendit desiderium orandi, ostensa difficultate consequendi; sequitur enim iam ostium clausum est. GLOSS. He does not then take away the liberty of asking, but is the more anxious to kindle the desire of praying, by showing the difficulty of obtaining that we ask for. For it follows, The door is now shut. Ambrosius: Hoc est ostium quod aperiri sibi etiam Paulus exposcit, non solum suis, sed etiam populi orationibus obsecrans se iuvari, ut aperiatur sibi ostium ad loquendum mysterium Christi. Et fortasse illud est ostium quod apertum vidit Ioannes, cui dictum est: ascende huc, et ostendam tibi quae oportet fieri. AMBROSE; This is the door which Paul also requests may be opened to him, beseeching to be assisted not only by his oven prayers, but those also of the people, that a door of utterance may be opened to him to speak the mystery of Christ. And perhaps that is the door which John saw open, and it was said to him, Come up hither, and I will show you things which must be hereafter. Augustinus de quaest. Evang: Significatur ergo tempus famis verbi cum intelligentia clauditur, et illi qui apostolicam sapientiam tamquam panem erogantes per orbem terrae praedicaverunt, iam sunt in secreta quiete cum domino; et hoc est quod subditur et pueri mei mecum sunt in cubili. AUG. The time then referred to is that of the famine of the word, when the understanding is shut up, and they who dealt out the wisdom of the Gospel as it were bread, preached throughout the world, are now in their secret rest with the Lord. And this it is which is added, And my children are with me in bed. Gregorius Nyssenus: Opportune eos qui per arma iustitiae impassibilitatem vindicaverunt sibi, pueros appellat, docens quod bonum, quod per studia in nobis acquiritur, ab initio fuerat in natura repositum: nam quando aliquis abrenuntians carni per rationem, exercitio vitae virtuosae passionem confutavit, tunc quasi puer insensibiliter se habet erga passiones. Cubile autem requiem intelligimus salvatorum. GREG NYSS. Well does he call those who by the arms of righteousness have claimed to themselves freedom from passion, showing that the good which by practice we have acquired, had been from the beginning laid up in our nature. For when any one renouncing the flesh, by living in the exercise of a virtuous life, has overcome passion, then he becomes as a child, and is insensible to the passions. But by the bed we understand the rest of Christ. Glossa: Et propter praemissa subdit non possum surgere, et dare tibi: quod est ad difficultatem impetrandi referendum. GLOSS. And because of what has gone before he adds, I cannot rise and give you, which must have reference to the difficulty of obtaining. Augustinus: Vel aliter. Amicus ad quem venitur media nocte, ut accommodet tres panes, utique ad similitudinem ponitur secundum quam quis rogat Deum in media tribulatione constitutus, ut ei tribuat intelligentiam Trinitatis, qua praesentis vitae consoletur labores. Ipsa enim angustia media nox est, qua cogitur vehementer instare. In tribus autem panibus etiam illud significatur, unius substantiae esse Trinitatem. Amicus autem veniens de via intelligitur hominis appetitus, qui debet rationi servire: serviebat autem consuetudini temporali: quam viam vocat propter omnia transeuntia. Converso autem homine ad Deum, etiam ille appetitus a consuetudine revocatur. Sed si non consoletur interius gaudium de doctrina spirituali, qua creatoris Trinitas praedicatur, magnae angustiae sunt in homine quem premit aerumna mortalis, cum ab his quae foris delectant praecipitur abstinentia, et intus non est refectio de laetitia doctrinae spiritualis: et tamen orando efficitur ut accipiat desiderans intellectum a domino, etiamsi homo desit per quem sapientia praedicetur; sequitur enim et ille si perseveraverit pulsans, dico vobis: et si non dabit illi surgens eo quod amicus eius sit, propter improbitatem tamen eius surget, et dabit illi quotquot habet necessarios. Comparatio est a minori: si enim amicus homo surgit de lecto et dat, non amicitia sed taedio compulsus, quanto magis Deus dat, qui sine taedio largissime donat quod petitur? AUG. Or else, the friend to whom the visit is made at midnight, for the loan of the three loaves, is evidently meant for an allegory, just as a person set in the midst of trouble might ask God that He would give him to understand the Trinity, by which he may console the troubles of this present life. For his distress is the midnight in which he is compelled to be so urgent in his request for the three. Now by the three loaves it is signified, that the Trinity is of one substance. But the friend coming from his journey is understood the desire of man, which ought to obey reason, but was as obedient to the custom of the world, which he calls the way, from all things passing along it. Now when man is converted to God, that desire also is reclaimed from custom. But if not consoled by that inward joy arising from the spiritual doctrine which declares the Trinity of the Creator, he is in great straits who is pressed down by earthly sorrows, seeing that from all outward delights he is commanded to abstain, anti within there is no refreshment from the delight of spiritual doctrine. And yet it is effected by prayer, that he who desires should receive understanding from God, even though there be no one by whom wisdom should be preached. For it follows, And if that man, shall continue, &c. The argument is drawn from the less to the greater. For, if a friend rises from his bed, and gives not from the force of friendship, but from weariness, how much more does God give who without weariness gives most abundantly whatever we ask? Augustinus de Verb. Dom: Cum autem perveneris ad tres panes, hoc est ad cibum et intelligentiam Trinitatis, habes et unde vivas, et unde pascas. Ne timeas, ne finias: non enim panis ille finietur, sed indigentiam tuam finiet; disce et doce, vive et pasce. AUG. But when you shall have obtained the three loaves, that is; the food and knowledge of the Trinity, you have both the source of life and of food. Fear not. Cease not. For that bread will not come to an end, but will put an end to your want. Learn and teach. Live and eat. Theophylactus: Vel aliter. Media nox finis est vitae, in quo multi ad Deum adveniunt. Amicus autem est Angelus, qui accipit animam. Vel media nox est profundum tentationum, in quo constitutus petit a Deo tres panes, necessitatem scilicet corporis, animae et spiritus, per quae in tentationibus non periclitamur. Amicus autem qui de via venit, ipse Deus est, qui in tentationibus nos probat: cui non habet quod apponat qui in tentatione infirmatur. Quod autem dicit et clausa est ianua, intelligendum est, quod docet nos ante tentationes praeparatos esse; postquam vero tentationi incidimus, praeparationis ianua clauditur, et imparati inventi, nisi Deus adiuvet, periclitamur. THEOPHYL. Or else, The midnight is the end of life, at which many come to God. But the friend is the Angel who receives the soul. Or, the midnight is the depth of temptations, in which he who has fallen, seeks from God three loaves, the relief of the wants of his body, soul, and spirit; through whom we run into no danger in our temptations. But the friend who comes from his journey is God Himself, who tries by temptations him who has nothing to set before him who is weakened in temptation. But when He says, And the door is shut, we must understand that we ought to be prepared before temptations. But after that we have fallen into them, the gate of preparation is shut, and being found unprepared, unless God keep us, we are ill danger.
Lectio 3
Augustinus de Verb. Dom: Posita similitudine, adiunxit exhortationem dominus, et omnino stimulavit nos quaerere, petere, pulsare, donec accipiamus quod petimus; unde dicit et ego dico vobis: petite, et dabitur vobis. AUG. Having laid aside the metaphor, our Lord added an exhortation, and expressly urged us to ask, seek, and knock, until we receive what we are seeking. Hence he says, And I say to you, Ask, and: it shall be given you. Cyrillus: Quod dicit dico vobis, vim habet iuramenti: Deus enim non mentitur. Quandocumque autem innuit audientibus aliquid cum iuramento, ostendit inexcusabilem nostrae fidei parvitatem. CYRIL; The words, I say to you, have the force of an oath. For God does not lie, but whenever He makes known any thing to His hearers with an oath, he manifests the inexcusable littleness of our faith. Chrysostomus in Matthaeum: Per petitionem autem orationem ostendit; per inquisitionem vero studium et sollicitudinem, cum subdit quaerite, et invenietis: quae enim quaeruntur, plurima cura indigent: quod maxime est in Deo. Plura namque sunt quae sensum nostrum impediunt. Sicut ergo aurum perditum quaerimus, sic Deum sollicite perquiramus. Ostendit etiam quod quamvis non aperiat illico ianuam, tamen immorandum est; unde subdit pulsate, et aperietur vobis: quia si quaerens immoraberis, utique recipies; ob hoc reclusum est ostium ut faciat te pulsare: ideo non mox annuit ut exposcas. CHRYS. Now by asking, He means prayer, but by seeking, zeal and anxiety, as He adds, Seek, and you shall find. For those things which are sought require great care. And this is particularly the case with God. For there are many things which block up our senses. As then we search for lost gold, so let us anxiously seek after God. He shows also, that though He does not forthwith open the gates, we must yet wait. Hence he adds, Knock, and it shall be opened to you; for if you continue seeking, you shall surely receive. For this reason, and as the door shut makes you knock, therefore he did not at once consent that you might entreat. Graecus: Vel per hoc quod dicit pulsate, forsitan insinuat petere cum effectu: pulsat enim aliquis manu: boni autem operis signum est manus. Vel haec tria possunt aliter distingui: virtutis enim initium est petere notam fieri viam veritatis; secundus vero gradus est quaerere qualiter oporteat transire per viam; tertius gradus est ut cum virtutes attigerit, pulset ad ostium, ut intret spatiosam cognitionem: quae omnia orando aliquis acquirit. Vel petere quidem est orare: quaerere vero, per bona opera agere orationi condigna; pulsare autem est orationi immorari, nec desistere. GREEK EX. Or by the word knock perhaps he means seeking effectually, for one knocks with the hand, but the hand is the sign of a good work. Or these three may be distinguished in another way. For it is the beginning of virtue to ask to know the way of truth. But the second step is to seek how we must go by that way. The third step is when a man has reached the virtue to knock at the door, that he may enter upon the wide field of knowledge. All these things a man acquires by prayer. Or to ask indeed is to pray, but to seek is by good works to do things becoming our prayers. And to knock is to continue in prayer without ceasing. Augustinus: Non autem nos tantum hortaretur ut peteremus, nisi dare vellet. Erubescat humana pigritia; plus vult ille dare quam nos accipere. AUG. But He would not so encourage us to ask were He not willing to give. Let human slothfulness blush, He is more willing to give than we to receive. Ambrosius: Qui autem promittit aliquid, spem debet afferre promissi, ut mandatis obedientia deferatur, promissis fides; et ideo subdit omnis enim qui petit accipit, et qui quaerit invenit, et pulsanti aperietur. AMBROSE; Now he who promises any thing ought to convey a hope of the thing promised, that obedience may follow commands, faith, promises. And therefore he adds, For every one that asks receives. Origenes: Quaeret autem aliquis qualiter quidam orantes non exaudiantur. Ad quod dicendum, quod quicumque recto tramite ad quaerendum accedit, nil omittens ex his quae conferunt ad petitorum obtentum, accipiet revera quod precatus est dari sibi: si quis autem divertat a proposito debitae petitionis, cum non petat ut decet, non petit; quo fit ut cum non recipiat, quod hic dicitur, non falsificetur; nam et magistro dicente: quicumque veniet ad me, assequetur disciplinarum peritiam, adire magistrum realiter accipimus, hoc est ut ferventer et diligenter vacet documentis ipsius; unde et Iacobus dicit: petitis et non accipitis, eo quod male petatis, scilicet causa voluptatum vanarum. Sed dicet aliquis: immo cum aliqui rogant pro divina notitia obtinenda et recuperatione virtutum, non obtinent. Cui dicendum, quod non propter se bona petiverunt accipere, sed ut commendentur per ea. ORIGEN; But some one may seek to know, how it comes that they who pray are not heard? To which we must answer, that whoso sets about seeking in the right way, omitting none of those things which avail to the obtaining of our requests, shall really receive what he has prayed to be given him. But if a man turns away from the object of a right petition, and asks not as it becomes him, he does not ask. And therefore it is, that when he does not receive, as is here promised, there is no falsehood. For so also when a master says, “Whoever will come to me, he shall receive the gift of instruction;” we understand it to imply a person going in real earnest to a master, that he may zealously and diligently devote himself to his teaching. Hence too James says, you ask and receive not, because you ask amiss, namely, for the sake of vain pleasures. But some one will say, Nay, when men ask to obtain divine knowledge, and to recover their virtue they do not obtain? To which we must answer, that they sought not to receive the good things for themselves, but that thereby they might reap praise. Basilius: Si quis etiam ob torporem exhibeat se desideriis, et traditor sui fiat in manus hostium, hunc Deus nec adiuvat, nec exaudit, eo quod per peccatum alienum se fecit a Deo. Decet ergo offerre quidem quicquid interest sua; clamare autem ad Deum, ut adiuvet eum. Est autem divinum subsidium implorandum non remisse, nec mente huc illucque vagante: eo quod talis non solum non impetrabit quod petit, sed magis dominum irritabit: nam si aliquis coram principe stans, fixum habet et intrinsecum et extrinsecum oculum, ne forsitan puniatur: quanto magis coram Deo attentum ac tremebundum oportet assistere? Si vero debilitatus a peccato fixe nequis orare, quantumcumque potes te ipsum cohibeas, ut stando coram Deo ad eum dirigas intellectum; et Deus ignoscit, eo quod non ex negligentia, sed ex fragilitate non potes, ut oportet, assistere coram Deo. Si sic ergo teipsum compellis, ne discedas donec accipias. Ideo ergo quandoque petis et non accipis, quia perperam postulasti, vel infideliter, vel leviter, vel non conferentia tibi, vel destitisti. Saepius autem quidam obviant dicentes: quare oramus? An ignorat Deus quibus opus est nobis? Novit quippe, et omnia spiritualia uberius dat nobis et antequam postulemus; sed opera virtutis et regnum caelorum oportet prius optare, optantem vero quaerere, ingerentem per fidem et patientiam quicquid interest sua, in nullo delicto redargutum a propria conscientia. BASIL; If also any one from indolence surrenders himself to his desires, and betrays himself into the hands of his enemies, God neither assists him nor hears him, because by sin he has alienated himself from God. It becomes then a man to offer whatever belongs to him, but to cry to God to assist him. Now we must ask for the Divine assistance not slackly, nor with a mind wavering to and fro, because such a one will not only not obtain what it seeks, but will the rather provoke God to anger. For if a man standing before a prince has his eye fixed within and without, lest perchance he should be punished, how much more before God ought he to stand watchful and trembling? But if when awakened by sin you are unable to pray steadfastly to the utmost of your power, check yourself, that when you stand before God you may direct your mind to Him. And God pardons you, because not from indifference, but infirmity, you cannot appear in His presence as you ought. If then you thus command yourself, do not depart until you receive. For whenever you ask and receive not, it is because your request was improperly made, either without faith, or lightly, or for things which are not good for you, or because you left off praying. But some frequently make the objection, “Why pray we? Is God then ignorant of what we have need?” He knows undoubtedly, and gives us richly all temporal things even before we ask. But we must first desire good works, and the kingdom of heaven; and then having desired, ask in faith and patience, bringing into our prayers whatever is good for us, convicted of no offense by our own conscience. Ambrosius: Ergo praeceptivus locus frequenter orandi spes est impetrandi. Ratio autem persuadendi prius fuit in praecepto, postea fit in exemplo; quod ostendit subdens quis autem ex vobis patrem petit panem, numquid lapidem dabit illi? AMBROSE; The argument then persuading to frequent prayer, is the hope of obtaining what we pray for. The ground of persuasion was first in the command, afterwards it is contained in that example which He sets forth, adding, If a son shall ask bread of any of you, will he give him a stone? &c. Cyrillus: In quo instruit nos salvator quiddam necessarium: frequenter enim inconsulto, voluptatum impetu, irruimus ad perniciosa desideria. Cum igitur aliquid talium a Deo petimus, nequaquam impetrabimus: ad quod ostendendum utitur patenti exemplo ex his quae penes nos sunt: cum enim filius tuus petit panem, gratanter propinas, quia cibum petit opportunum; quando vero sensus penuria lapidem poscit ut comedat, non affers ei, sed potius prohibes eum a nocivo desiderio: ut sit sensus: quis autem ex vobis patrem petit panem, quem scilicet pater dat, numquid lapidem dabit illi? Scilicet si petierit. Eadem quoque ratio est in serpente et pisce, de quo subdit aut piscem; numquid pro pisce serpentem dabit illi? Et similiter in ovo et scorpione, de quo subdit aut si petierit ovum, numquid porriget illi scorpionem? CYRIL; In these words our Savior gives us a very necessary piece of instruction. For oftentimes we rashly, from the impulse of pleasure, give way to hurtful desires. When we ask any such thing from God, we shall not obtain it. To show this, He brings an obvious example from those things which are before our eyes, in our daily experience. For when your son asks of you bread, you give it him gladly, because he seeks a wholesome food. But when from want of understanding he asks for a stone to eat, you give it him not, but rather hinders him from satisfying his hurtful desire. So that the sense may be, But which of you asking his father for bread, (which the father gives,) will he give him a stone? (that is, if he asked it.) There is the same argument also in the serpent and the fish; of which he adds, Or if he asks a fish, will he for a fish give him a serpent? And in like manner in the egg and scorpion, of which he adds, Or if he ask an egg, will he offer him a scorpion? Origenes: Tu tamen attende, si panis quidem est animae cibus in cognitione, sine quo non contingit salvari: puta perspicax ratio vitae debitae: piscis autem est amor disciplinae; puta mundi constitutionem agnoscere, elementorum effectum, et quaecumque consequenter disserit sapientia. Itaque nec vice panis Deus propinat lapidem, quem volebat Diabolus a Christo manducari; nec vice piscis serpentem, quem comedunt Aethiopes, indigni pisces comedere; nec similiter dat vice nutritivi et utilis, non comestibilia et nociva: quod refertur ad scorpionem et ovum. ORIGEN; Consider then this, if the bread be not indeed the food of the soul in knowledge, without which it can not be saved, as, for example, the well planned rule of a just life. But the fish is the love of instruction, as to know the constitution of the world, and the effects of the elements, and whatever else besides wisdom treats of. Therefore God does not in the place of bread offer a stone, which the devil wished Christ to eat, nor in the place of a fish does He give a serpent, which the Ethiopians eat who are unworthy to eat fishes. Nor generally in the place of what is nourishing does he give what is not eatable and injurious, which relates to the scorpion and egg. Augustinus de quaest. Evang: Vel potius intelligitur caritas propter maiorem appetitum et tam necessarium, ut sine illa cetera nihil sint, sicut sine pane mensa est inops: cui contraria est cordis duritia, quam lapidi comparavit. Piscis autem intelligitur fides invisibilium vel propter aquam Baptismi, vel quia de invisibilibus locis capitur. Quod etiam fides huius mundi fluctibus circumiactata non frangitur, recte pisci comparatur; cui contrarium posuit serpentem propter venena fallaciae, quae etiam primo homini male suadendo praeseminavit. In ovo intelligitur spes; ovum enim nondum est fetus perfectus, sed fovendo speratur; cui contrarium posuit scorpionem, cuius aculeus venenatus retro timendus est, sicut contrarium spei est retrospicere, cum spes futurorum in illa quae ante sunt se extendat. AUG. Or by the bread is meant charity, because we have a greater desire of it, and it is so necessary, that without it all other things are nothing, as the table without bread is mean. Opposed to which is hardness of heart, which he compared to a stone. But by the fish is signified the belief in invisible things, either from the waters of baptism, or because it is taken out of invisible places which the eye cannot reach. Because also faith, though tossed about by the waves of this world, is not destroyed, it is rightly compared to a fish, in opposition to which he has placed the serpent on account of the poison of deceit, which by evil persuasion had its first seed in the first man. Or, by the egg is understood hope. For the egg is the young not yet formed, but hoped for through cherishing, opposed to which he has placed the scorpion, whose poisoned sting is to be dreaded behind; as the contrary to hope is to look back, since the hope of the future reaches forward to those things which are before. Augustinus de Verb. Dom: Quanta tibi loquitur mundus, quanta post dorsum strepit, ut retro respicias? O munde immunde, quid strepis, quid avertere conaris? Tenere vis periens; quid faceres si maneres? Quem non deciperes dulcis, si amarus alimenta mentiris? AUG. What great things the world speaks to thee, and roars them behind your back to make you look behind! O unclean world, why clamor you! Why attempt to turn him away! You would detain him when you are perishing, what would you if you were abiding for ever? Whom would you not deceive with sweetness, when bitter you can infuse false food? Cyrillus: Ex praemisso autem exemplo concludit si ergo vos, cum sitis mali, idest cum mentem susceptivam pravitatis geratis, non autem uniformem et fixam in bono, sicut Deus. CYRIL; Now from the example just given he concludes, If then you being evil, (i.e. having a mind capable of wickedness, and not uniform and settled in good, as God,) know how to give good gifts; how much more shall your heavenly Father? Beda: Vel malos vocat saeculi amatores, qui dant illa quae secundum sensum suum iudicant bona; quae etiam in sua natura sunt bona, et ad usum infirmae vitae pertinent; unde subdit nostis bona data dare filiis vestris. Apostoli etiam, qui merito electionis bonitatem humani generis excesserant, supernae bonitatis respectu, mali esse dicuntur: quia nihil per semetipsum bonum, nisi deitas sola. Quod vero subditur quanto magis pater vester de caelo dabit spiritum bonum petentibus se? Pro quo Matthaeus posuit: dabit bona petentibus se, ostendit spiritum sanctum plenitudinem donorum Dei: quia omnes utilitates quae ex donorum Dei gratia suscipiuntur, ex isto fonte emanant. BEDE; Or, he calls the lovers of the world evil, who give those things which they judge good according to their sense, which are also good in their nature, and are useful to aid imperfect life. Hence he adds, Know how to give good gifts to your children. The Apostles even, who by the merit of their election had exceeded the goodness of mankind in general, are said to be evil in comparison with Divine goodness, since nothing is of itself good but God alone. But that which is added, How much more shall your heavenly Father give the Holy Spirit to them that ask him, for which Matthew has written, will give good things to them that ask him, shows that the Holy Spirit is the fullness of God’s gifts, since all the advantages which are received from the grace of God’s gifts flow from that source. Athanasius Nisi autem spiritus sanctus esset de substantia Dei, qui solus est bonus, nequaquam hic appellaretur bonus, quando dominus renuit dici bonus in eo quod homo factus est. ATHAN. Now unless the Holy Spirit were of the substance of God, Who alone is good, He would by no means be called good, since our Lord refused to be called good, inasmuch as He was made man. Augustinus de Verb. Dom: Ergo, avare, quid quaeris? Aut si aliud petas, quid tibi sufficiat, cui Deus non sufficit? AUG. Therefore, O covetous man, what seek you? or if you seek any thing else, what will suffice you to whom the Lord is not sufficient?
Lectio 4
Glossa: Promiserat dominus quod spiritus bonus daretur orantibus: cuius quidem beneficium subsequenti miraculo demonstrat; unde dicitur et erat Iesus eiciens Daemonium, et illud erat mutum. GLOSS. The Lord had promised that the Holy Spirit should be given to those that asked for it; the blessed effects whereof He indeed clearly shows in the following miracle. Hence it follows, And Jesus was casting out a devil, and it was dumb. Theophylactus: Cophos, quem Latini interpretantur mutum, apud Graecos frequenter dicitur qui non loquitur; dicitur etiam et qui non audit; sed magis proprie qui nec audit nec loquitur. Qui autem a nativitate non audivit, ex necessitate non loquitur: ea enim loquimur quae per auditum loqui docemur. Si quis tamen ex aliqua passione superveniente auditum amiserit, hunc nihil prohibet loqui. Qui autem domino oblatus fuit, et mutus erat lingua et surdus auditu. THEOPHYL. Now he is called as commonly meaning one who does not speak. It is also used for one who does not hear, but more properly who neither hears nor speaks. But he who has not heard from his birth necessarily cannot speak. For we speak those things which we are taught to speak by hearing. If however one has lost his hearing from a disease that has come upon him, there is nothing to hinder him from speaking. But He who was brought before the Lord was both dumb in speech, and deaf in hearing. Titus: Mutum autem vel surdum dicit Daemonium quod hanc ingerit passionem, quod non audiatur divinum verbum. Nam Daemones auferentes aptitudinem humani affectus, obtundunt animae nostrae auditum. Idcirco venit Christus ut eiciat Daemonium, et audiamus verbum veritatis; unum enim sanavit, ut universalem praegustationem faciat humanae salutis; unde sequitur et cum eiecisset Daemonium, locutus est mutus. TITUS BOST. Now He calls the devil deaf or dumb, as being the cause of this calamity, that the Divine word should not be heard. For the devil, by taking away the quickness of human feeling, blunts the hearing of our soul. Christ therefore comes that He might cast out the devil, and that we might hear the word of truth. For He healed one that He might create a universal foretaste of man’s salvation. Hence it follows, And when he: he had cast out the devil, tile dumb spoke. Remigius: Daemoniacus autem iste apud Matthaeum non solum mutus, sed et caecus fuisse narratur. Tria igitur signa simul in uno homine perpetrata sunt. Caecus videt, mutus loquitur, possessus a Daemone liberatur quod quotidie completur in conversione credentium, ut, expulso primum Daemone, fidei lumen aspiciant; deinde ad laudes Dei tacentia prius ora laxentur. BEDE; But that demoniac is related by Matthew to have been not only dumb, but blind. Three miracles then were performed at the same time on one man. The blind see, the dumb speaks, and he that was possessed by a devil is set free. The like is daily accomplished in the conversion of believers, so that the devil being first cast out, they see the light, and then those mouths which were before silent are loosened to speak the praises of God. Cyrillus: Hoc autem miraculo peracto, extollebat eum multitudo praeconiis, et gloria quae Deum decet; unde sequitur et admiratae sunt turbae. CYRIL; Now when the miracle was performed, the multitude extolled Him with loud praises, and the glory which was due to God. As it follows, And the people wondered. Beda: Turbis autem, quae minus eruditae videbantur, domini semper facta mirantibus, Scribae et Pharisaei vel negare, vel sinistra interpretatione pervertere laborabant; quasi non divinitatis, sed immundi spiritus opera fuissent; unde sequitur quidam autem ex eis dixerunt: in Beelzebub principe Daemoniorum eicit Daemonia. Beelzebub Deus erat Accaron: nam Beel quidem ipse Baal, zebub autem musca vocatur. Dicit autem Beelzebub, quasi vir muscarum; ex cuius spurcissimo ritu principem Daemoniorum cognominabant. BEDE; But since the multitudes who were thought ignorant always marveled at our Lord’s actions, the Scribes and Pharisees took pains to deny them, or to pervert them by an artful interpretation, as though they were not the work of a Divine power, but of an unclean spirit. Hence it follows, But some of them said, He casts out devils through Beelzebub the prince of the devils. Beelzebub was the God Accaron. For Beel is indeed Baal himself. But Zebub means a fly. Now he is called Beelzebub as the man of flies, from whose most foul practices the chief of the devils was so named. Cyrillus: Alii vero paribus stimulati livoris aculeis, petebant ab eo caeleste videre portentum; unde sequitur alii tentantes signum de caelo quaerebant ab eo: quasi dicerent: quamvis ab homine Daemonium eieceris, non tamen hoc est divinae operationis argumentum: nondum enim vidimus aliquid prioribus simile miraculis: Moyses enim transduxit populum per medium maris, Iosue vero successor eius solem retardavit in Gabaon; tu vero nihil horum ostendisti. Quaerere enim prodigia de caelo innuit, quod huiusmodi cogitationibus tunc temporis afficiebantur erga Christum. CYRIL; But others by similar darts of envy sought from Him a sign from heaven. As it follows, And others tempting him, sought of him a sign from heaven. As if they said, “Although you have cast out a devil from the man, this is no proof however of Divine power. For we have not yet seen any thing like to the miracles of former times. Moses led the people through the midst of the sea, and Joshua his successor stayed the sun in Gibeon. But you have shown us none of these things.” For to seek signs from heaven showed that the speaker was at that time influenced by some feeling of this kind towards Christ.
Lectio 5
Chrysostomus in Matthaeum: Cum Pharisaeorum suspicio irrationabilis esset, metu multitudinis non audebant eam divulgare, sed in animo suo eam vertebant; unde dicitur ipse autem ut vidit cogitationes eorum, dixit eis: omne regnum in se divisum desolabitur, et domus supra domum cadet. CHRYS. The suspicion of the Pharisees being utterly without reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knowing their thoughts, said to them, Every kingdom divided against itself will be brought to desolation. Beda: Non ad dicta, sed ad cogitata respondit; ut vel sic compellerentur credere potentiae eius, quae cordis videbat occulta. BEDE; He answered not their words but their thoughts, that so at least they might be compelled to believe in His power, who saw into the secrets of the heart. Chrysostomus: Non autem respondebat ex Scripturis, quia non attendebant, falso eas exponentes; sed ex his respondet quae communiter accidunt. Domus enim et civitas si fuerit divisa, velociter dissipatur, et etiam regnum, quo nihil est validius: firmat enim regna et domos subditorum concordia. Si ergo, inquit, ego per Daemonem Daemonia eicio, dissensio inter eos est, et perit virtus eorum; unde subdit si autem et Satanas in seipsum divisus est, quomodo stabit regnum eius, quia dicitis me in Beelzebub eicere Daemonia? Non enim Satanas sibiipsi repugnat, nec suis satellitibus nocet, sed potius statuit regnum suum. Restat ergo quod divina virtute conteram Satanam. CHRYS. He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but he answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself, how shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet. Ambrosius: In hoc etiam ostendit regnum suum individuum esse, atque perpetuum: et ideo qui non in Christo spem gerunt, sed in principe Daemoniorum eicere Daemones opinantur, eos regni negat esse perpetui, quod spectat etiam ad populum Iudaeorum. Quomodo enim potest regnum Iudaeorum esse perpetuum, quando a legis populo Iesus negatur, qui ex lege debetur? Ita ex parte se fides Iudaicae plebis impugnat, impugnando dividitur, dividendo dissolvitur; et ideo regnum Ecclesiae manebit aeternum, quia individua fides corpus est unum. AMBROSE; Herein also He shows His own kingdom to be undivided and everlasting. Those then who possess no hope in Christ, but think that He casts out devils through the chief of the devils, their kingdom, He says, is not everlasting. This also has reference to the Jewish people. For how can the kingdom of the Jews be everlasting, when by the people of the law Jesus is denied, who is promised by the law? Thus in part does the faith of the Jewish people impugn itself; the glory of the wicked is divided, by division is destroyed. And therefore the kingdom of the Church shall remain for ever, because its faith is undivided in one body. Beda: Regnum etiam patris et filii et spiritus sancti non est divisum, quod est aeterna stabilitate mansurum. Desistant igitur Ariani iuniorem patre filium, filio vero spiritum sanctum dicere: quia quorum unum est regnum, horum est et una maiestas. BEDE; The kingdom also of the Father, Son, and Holy Spirit, is not divided, because it is sealed with an eternal stability. Let then the Arians cease to say that the Son is inferior to the Father, but the Holy Spirit inferior to the Son, since whose kingdom is one, their power is one also. Chrysostomus in Matthaeum: Haec est prima solutio; secunda vero, quae est de discipulis, quam ponit subdens si autem ego in Beelzebub eicio Daemonia, filii vestri in quo eiciunt? Non dicit: discipuli mei, sed filii vestri, volens eorum permulcere furorem. CHRYS. This then is the first answer; the second which relates to His disciples He gives as follows, And if I by Beelzebub cast out devils, by whom do your sons cast them out? He says not, “My disciples,” but your sons, wishing to soothe their wrath. Cyrillus: Iudaei namque, et a Iudaeis, secundum carnem, exorti sunt Christi discipuli: qui potestatem in spiritus immundos adepti erant a Christo, et oppressos ab eis in nomine Christi liberabant. Cum ergo filii vestri Satanam in nomine meo conterunt, quomodo non habet multam amentiam, dicere me a Beelzebub virtutem habere? Damnabimini igitur ex fide natorum vestrorum; unde subditur ideo ipsi iudices vestri erunt. CYRIL; For the disciples of Christ were Jews, and sprung from Jews according to the flesh, and they had obtained from Christ power over unclean spirits, and delivered those who were oppressed by them in Christ’s name. Seeing then that your sons subdue Satan in My name, is it not very madness to say that I have My power from Beelzebub? you are then condemned by the faith of your children. Hence He adds, Therefore shall they be your judges. Chrysostomus: Quoniam enim ex vobis emanantes mihi obediunt, liquet quod condemnabunt operantes contraria. CHRYS. For since they who come forth from you are obedient to Me, it is plain that they will condemn those who do the contrary. Beda: Vel aliter. Filios Iudaeorum exorcistas gentis illius significat, qui ad invocationem Dei eiciebant Daemones; quasi dicat: si expulsio Daemonum in filiis vestris Deo, non Daemonibus deputatur: quare in me idem opus non eamdem habeat causam? Ergo ipsi vestri iudices erunt, non potestate, sed operatione, dum illi expulsionem Daemonum Deo assignant, vos Beelzebub principi Daemoniorum. BEDE; Or else, By the sons of the Jews He means the exorcists of that nation, who cast out devils by the invocation of God. As if He says, If the casting out of devils by your sons is ascribed to God, not to devils, why in My case has not the same work the same cause? Therefore shall they be your judges, not in authority to exercise judgment, but in act, since they assign to God the casting out of devils, you to Beelzebub, the chief of the devils. Cyrillus: Postquam ergo quod dicitis, calumniae notam habet, manifestum est quod in spiritu Dei eicio Daemonia; unde subdit porro si in digito Dei eicio Daemonia, profecto pervenit in vos regnum Dei. CYRIL; Since then what you say bears upon it the mark of calumny, it is plain that by the Spirit of God I cast out devils. Hence He adds, But if I by the finger of God cast out devils, no doubt the kingdom of God is come upon you. Augustinus de Cons. Evang: Quod Lucas digitum Dei dicit, ubi Matthaeus dixit spiritum, ab eadem sententia non recedit; quin potius et aliquid docet, ut noverimus quemadmodum intelligamus ubicumque Scripturarum legerimus digitum Dei. AUG. That Luke speaks of the finger of God, where Matthew has said, the Spirit, does not take away from their agreement in sense, but it rather teaches us a lesson, that we may know what meaning to give to the finger of God, whenever we read it in the Scriptures. Augustinus de quaest. Evang: Dicitur autem spiritus sanctus digitus Dei, propter partitionem donorum, quae in eo dantur unicuique propria, sive hominum, sive Angelorum; in nullis enim membris nostris magis apparet partitio quam in digitis. AUG. Now the Holy Spirit is called the finger of God, because of the distribution of gifts which are given through Him, to every one his own gift, whether he be of men or angels. For in none of our members is division more apparent than in our fingers. Cyrillus: Vel spiritus sanctus dicitur digitus Dei: filius enim manus et brachium patris dictus est: operatur enim pater cuncta per eum. Sicut igitur digitus non est alienus a manu, sed ei naturaliter insitus; sic spiritus sanctus consubstantialiter connexus est filio, et per eum omnia filius operatur. CYRIL; Or the Holy Spirit is called the finger of God for this reason. The Son was said to be the hand and arm of the Father, for the Father works all things by Him. As then the finger is not separate from the hard, but by nature a part of it; so the Holy Spirit is consubstantially united to the Son, and through Him the Son does all things. Ambrosius: Nec tamen tibi membrorum compactione nostrorum portio quaedam videatur facienda virtutis; individuae enim rei non potest esse divisio; et ideo ad formam unitatis, non ad distinctionem potestatis referenda digiti nuncupatio est. AMBROSE; Nor would you think in the compacting together of our limbs any division of power to be made, for there can be no division in an undivided thing. And therefore the appellation of finger must be referred to the form of unity, not to the distinction of power. Athanasius contra Arianos: Ad praesens autem non renuit dominus gratia suae humanitatis dicere se minorem spiritu sancto, dicens se in eo Daemones eicere, quasi non sufficiente humana natura ad Daemonum expulsionem, nisi virtute spiritus sancti. ATHAN. But at this time our Lord does not hesitate because of His humanity to speak of Himself as inferior to the Holy Spirit, saying, that He cast out devils by Him, as though the human nature was not sufficient for the casting out of devils without the power of the Holy Spirit. Cyrillus: Et ideo convenienter dicitur pervenit in vos regnum Dei; idest, si ego, homo existens, in spiritu divino eicio Daemones, ditata est humana natura in me, et advenit regnum Dei. CYRIL; And therefore it is justly said, The kingdom of God is come upon you, that is, “If I as a man cast out devils by the Spirit of God, human nature is enriched through Me, and the kingdom of God is come.” Chrysostomus in Matthaeum: Dicit autem super vos, ut eos attraheret; quasi dicat: si vobis adveniunt prospera, cur vestra bona fastiditis? CHRYS. But it is said, upon you, that He might draw them to Him; as if He said, If prosperity comes to you, why do you despise your good things? Ambrosius: Simul ostendit etiam imperialem quamdam esse spiritus sancti potestatem, in quo regnum est Dei: nos quoque, in quibus habitat spiritus, esse regalem domum. AMBROSE; At the same time He shows that it is a regal power which the Holy Spirit possesses, in whom is the kingdom of God, and that we in whom the Spirit dwells are a royal house. Titus: Vel dicit pervenit in vos regnum Dei, ut intelligatur, pervenit contra vos, non pro vobis: horrendus enim est perfidis Christi secundus adventus. TITUS BOST. Or He says, The kingdom of God is come upon you, signifying, “is come against you, not for you.” For dreadful is the second coming of Christ to faithless Christians.
Lectio 6
Cyrillus: Quia necessarium erat per multas considerationes detrahentium retractare sermonem, utitur nunc exemplo manifestissimo, quod demonstrat volentibus intueri, quod principem huius saeculi virtute sibi insita vicit, dicens cum fortis armatus custodit atrium suum, in pace sunt ea quae possidet. CYRIL; As it was necessary for many reasons to refute the cavils of His opponents, our Lord now makes use of a very plain example, by which He proves to those who will consider it that He overcomes the power of the world, by a power inherent in Himself, saying, When a strong man armed keeps his palace. Chrysostomus in Matthaeum: Fortem vocat Diabolum, non quia naturaliter huiusmodi sit, sed innuens antiquam eius tyrannidem, quam pusillanimitas nostra causavit. CHRYS. He calls the devil a strong man, not because he is naturally so, but referring to his ancient dominion, of which our weakness was the cause. Cyrillus: Erat enim ante salvatoris adventum violentia multa, rapiens alienos greges, scilicet Dei, et quasi ad proprium ducens ovile. CYRIL; For he used before the coming of the Savior to seize with great violence upon the flocks of another, that is, God, and carry them as it were to his own fold. Theophylactus: Arma autem eius sunt omnes species peccatorum, in quibus confidens invaluit contra homines. THEOPHYL. The Devil’s arms are all kinds of sins, trusting in which he prevailed against men. Beda: Atrium vero illius mundum vocat, qui in maligno positus est, in quo usque ad salvatoris adventum potiebatur imperio; quia in cordibus infidelium sine ulla contradictione quiescebat, sed fortiori potentia Christus victor, omnes homines liberando, ipsum eiecit; unde subditur si autem fortior illo superveniens vicerit eum, universa arma eius auferet, in quibus confidebat, et spolia eius distribuet. BEDE; But the world he calls his palace, which lies in wickedness, wherein up to our Savior’s coming he enjoys supreme power, because he rested in the hearts of unbelievers without any opposition. But with a stronger and mightier power Christ has conquered, and by delivering all men has cast him out. Hence it is added, But if a stronger than he shall come upon him, and overcome, &c, Cyrillus: Postquam enim Dei summi verbum, totius fortitudinis dator, et dominus virtutum, factum est homo, invasit illum, et arma eius abstulit. CYRIL; For as soon as the Word of the Most High God, the Giver of all strength, and the Lord of Hosts, was made man, He attacked him, and took away his arms. Beda: Sunt ergo arma eius astutiae dolique nequitiae spiritualis; spolia vero eius ipsi homines sunt ab eo decepti. BEDE; His arms then are the craft and the wiles of spiritual wickedness, but his spoils are the men themselves, who have been deceived by him. Cyrillus: Nam qui dudum irretiti fuerant ab eo Iudaei in divinam ignorantiam et errorem, evocati sunt per sanctos apostolos ad notitiam veritatis, et oblati sunt Deo patri per fidem adhibitam filio. CYRIL; For the Jews who had been a long time entrapped by him into ignorance of God and sin, have been called out by the holy Apostles to the knowledge of the truth, and presented to God the Father, through faith in the Son. Basilius: Distribuit etiam spolia, exhibens fideles custodias Angelorum ad hominum salutem. BASIL; Christ also divides the spoil, showing the faithful watch etch which angels keep over the salvation of men. Beda: Victor etiam Christus spolia distribuit, quod est insigne triumphantis: quia captivam ducens captivitatem, dedit dona hominibus: quosdam quidem apostolos, alios Evangelistas, hos prophetas, illos pastores ordinans et doctores. BEDE; As conqueror too Christ divides the spoils, which is a sign of triumph, for leading captivity captive He gave gifts to men, ordaining some Apostles, some Evangelists, some Prophets, and some Pastors and Teachers. Chrysostomus: Deinde ponitur quarta solutio, cum subditur qui non est mecum, adversum me est; quasi dicat: ego volo homines offerre Deo, Satanas autem contrarium. Qualiter ergo qui mihi non cooperatur, sed dissipat quae mea sunt, tam mihi consentaneus fieret ut una mecum eiceret Daemones? Sequitur et qui non colligit mecum, dispergit. CHRYS. Next we have the fourth answer, where it is added, He who is not with me is against me; as if He says, I wish to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is Mine, become so united with Me, as with Me to cast out devils? It follows, And he who gathers not with me, scatters. Cyrillus: Quasi dicat: ego veni ut filios Dei ab eo dispersos congregem; at ipse Satanas, cum mecum non sit, quae collegi et salvavi, tentat dispergere. Qualiter ergo qui meis dispensationibus refragatur, virtutem mihi ministrat? CYRIL; As if He said, I came to gather together the sons of God whom he has scattered. And Satan himself as he is not with Me, tries to scatter those which I have gathered and saved. How then does he whom I use all My efforts to resist, supply Me with power? Chrysostomus: At si qui non cooperatur, adversarius est, multo magis qui obstat. Videtur tamen mihi et Iudaeos ad praesens sub aenigmate tangere, ordinans eos cum Diabolo: nam et ipsi agebant contra eum, et dispergebant quos congregabat. CHRYS. But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together.
Lectio 7
Cyrillus: Post praemissa ostendit dominus unde contigit populo Iudaeorum ut ad huiusmodi opiniones laberentur de Christo, dicens cum immundus spiritus exierit ab homine, ambulat per loca inaquosa, quaerens requiem. Quod enim hoc exemplum ad Iudaeos spectet, Matthaeus expressit dicens: sic erit et generationi huic pessimae. Quamdiu enim erant in Aegypto viventes ritu Aegyptiorum, inhabitabat in eis spiritus malignus, qui expulsus est ab eis, quando mactaverunt agnum in figura Christi, et liniti sunt eius sanguine, et sic evitaverunt destructorem. CYRIL; After what had gone before, our Lord proceeds to show how it was that the Jewish people had sum; to these opinions concerning Christ, saying, When the unclean spirit is gone out of a man, &c. For that this example relates to the Jews, Matthew has explained when he says, Even so shall it be also to this wicked generation. For all the time that they were living in Egypt in the practice of the Egyptians, there dwelt in them an evil spirit, which was drawn out of them when they sacrificed the lamb as a type of Christ, and were sprinkled with its blood, and so escaped the destroyer. Ambrosius: Itaque in uno homine totius populi Iudaici comparatio est, a quo per legem spiritus immundus exierat. Sed quia in gentibus, quorum corda prius arida erant, sed postmodum per Baptisma rore spiritus humescebant, propter fidem Christi requiem Diabolus invenire non potuit (immundis enim spiritibus Christus incendium est): ideo regressus est ad plebem Iudaeorum; unde sequitur et non inveniens, dicit: revertar in domum meam unde exivi. AMBROSE; The comparison then is between one man and the whole Jewish people, from whom through the Law the unclean spirit had been cast out. But because in the Gentiles, whose hearts were first barren, but afterwards arcs in baptism moistened with the dew of the Spirit, the devil could find no rest because of their faith in Christ, (for to the unclean spirits Christ is a flaming fire,) he then returned to the Jewish people. Hence it follows, And finding none, he said, I will return to my house whence I came. Origenes: Idest ad eos qui sunt ex Israel: quos vidit nihil divinum in se continentes, sed desertos et vacantes habitationi eius; unde sequitur et cum venerit, invenit eam scopis mundatam. ORIGEN; That is, to those who are of Israel, whom he saw possessing nothing divine in them, but desolate, and vacant for him to take up his abode there; and so it follows, And when he came, he finds it swept and garnished. Ambrosius: Forensi enim et perfunctoria specie compta animo manet interiore pollutior: neque enim sacri fontis irriguo aut abluebat aut restinguebat ardorem: meritoque ad eam spiritus redibat immundus, adducens secum septem spiritus nequiores; unde sequitur et tunc vadit, et assumit septem alios spiritus secum nequiores se; et ingressi habitant ibi: quoniam scilicet in hebdomada legis et octavae mysterium commisit. Itaque, ut nobis multiplicatur septiformis spiritus gratia; ita illis immundorum spirituum omnis cumulatur iniuria: universitas enim hoc numero aliquoties comprehenditur. AMBROSE; For Israel being adorned with a mere outward and superficial beauty, remains inwardly the more polluted in her heart. For she never quenched or allayed her fires in the water of the sacred fountain, and rightly did the unclean spirit return to her, bringing with him seven other spirits more wicked than himself. Hence it follows, And he goes and takes with him seven other spirits more wicked than himself, and they enter in and dwell there. Seeing that in truth she has sacrilegiously profaned the seven weeks of the Law, (i.e. from Easter to Pentecost,) and the mystery of the eighth day. Therefore as upon us is multiplied the seven-fold gifts of the Spirit, so upon them falls the whole accumulated attack of the unclean spirits. For the number seven is frequently taken to mean the whole. Chrysostomus in Matthaeum: Incolunt autem animas Iudaeorum Daemones peiores prioribus: nam tunc temporis in prophetas saeviebant, nunc vero ipsi domino prophetarum iniuriantur; atque ideo a Vespasiano et Tito peiora passi fuerunt quam in Aegypto et in Babylone; unde sequitur et fiunt novissima hominis illius peiora prioribus. Tunc etiam aderat eis divina provisio et gratia spiritus sancti; nunc vero etiam hac cura privantur; propter quod virtutis maior penuria nunc, et aerumna intensior, et Daemonum exactio saevior. CHRYS. Now the evil spirits who dwell in the souls of the Jews, are worse than those in former times. For then the Jews raged against the Prophets, now they lift up their hands against the Lord of the Prophets; and therefore suffered worse things from Vespasian and Titus than in Egypt and Babylon. Hence it follows, And the last state of that man is worse than the former. Then too they had with them the Providence of God, and the grace of the Holy Spirit; but now they are deprived even of this protection, so that there is now a greater lack of virtue, and their sorrows are more intense, and the tyranny of the evil spirits more terrible. Cyrillus: Sunt etiam novissima peiora prioribus, secundum illud apostolicum: melius erat eis veritatis viam non cognoscere, quam post agnitam retroire. CYRIL; The last state also is worse than the first, according to the words of the Apostle, It were better not to have known the way of truth, than after they have known it to turn back from it. Beda: Potest etiam hoc accipi de haeretico quolibet vel schismatico, vel etiam malo Catholico, de quo, tempore Baptismatis, spiritus exierat immundus, locaque inaquosa peragrat; idest, corda fidelium, quae a mollitie fluxae cogitationis expurgata sunt, callidus insidiator explorat, si quos ibi nequitiae suae gressus figere possit. Dicit autem revertar in domum meam unde exivi: in quo timendum est ne culpa, quam in nobis extinctam credebamus, per incuriam nos vacantes opprimat. Invenit autem eam scopis mundatam, hoc est gratia Baptismatis a peccatorum labe castigatam, sed nulla boni operis industria cumulatam. Per septem autem malos spiritus, quos assumit, universa vitia designat. Nequiores autem dicuntur, quia non solum habebit illa septem vitia quae septem spiritualibus sunt contraria virtutibus, sed etiam per hypocrisim ipsas se virtutes habere simulabit. BEDE; This may also be taken to refer to certain heretics or schismatics, or even to a bad Catholic, from whom at the time of his baptism the evil spirit had gone out. And he wanders about in dry places, that is, his crafty device is to try the hearts of the faithful, which have been purged of all unstable and transient knowledge if he can plant in them any where the footsteps of his iniquity. But he says, I will return to my house whence I came out. And here we must beware lest the sin which we supposed extinguished in us, by our neglect overcome us unawares. But he finds his house swept and garnished, that is, purified by the grace of baptism from the stain of sin, yet replenished with no diligence in good works. By the seven evil spirits which he takes to himself, he signifies all the vices. And they are called more wicked, because he will have not only those vices which are opposed to the seven spiritual virtues, but also by his hypocrisy he will pretend to have the virtues themselves. Chrysostomus in Matthaeum: Non solum autem illis, sed et nobis fore dicta accipiamus quae sequuntur et erunt novissima hominis illius peiora prioribus: quia si illustrati et a pristinis malis remoti, denuo redimus ad eamdem nequitiam, gravior deinceps erit poena sequentium peccatorum. CHRYS. Let us receive the words which follow, as said not only to them, but also to ourselves, And the last state of that man shall be worse than the first; for if enlightened and released from our former sins we again return to tile same course of wickedness, a heavier punishment will await our latter sins. Beda: Posset etiam simpliciter intelligi, dominum haec ad distinctionem suorum et Satanae operum adiunxisse, quod scilicet ipse semper polluta mundare, Satanas vero mundata gravioribus sordibus contaminare festinet. BEDE; It may also be simply understood, that our Lord added these words to show the distinction between the works of Satan and His own, that in truth He is ever hastening to cleanse what has been defiled, Satan to defile with still greater pollution what has been cleansed.
Lectio 8
Beda: Scribis et Pharisaeis dominum tentantibus, simul et blasphemantibus, incarnationem eius magna fiducia quaedam mulier confitetur; unde sequitur factum est autem cum haec diceret, extollens vocem quaedam mulier de turba, dixit illi: beatus venter qui te portavit, et ubera quae suxisti: ubi et praesentium calumniam, et futurorum confundit haereticorum perfidiam; nam sicut tunc Iudaei, sancti spiritus opera blasphemando, verum Dei filium negabant; sic haeretici postea negando Mariam semper virginem, spiritus sancti cooperante virtute, nascituro unigenito Deo carnis suae materiam ministrasse, verum consubstantialemque patri filium hominis fateri non debere dixerunt. Sed si caro verbi Dei secundum carnem nascentis, a carne virginis matris pronuntiatur extranea, sine causa venter qui eum portasset, et ubera quae lactassent, beatificantur. Qua vero consequentia eius lacte credatur nutritus ex cuius semine negatur conceptus, cum ex unius et eiusdem fontis origine, secundum physicos, uterque liquor manare perhibetur? Non autem tantummodo eam quae verbum Dei corporaliter generare meruerat, sed et omnes qui idem verbum spiritualiter auditu fidei concipere, et boni operis custodia vel in suo, vel in proximorum corde parere et quasi alere studuerint, asserit esse beatos; sequitur enim at ille dixit: quinimmo beati qui audiunt verbum Dei, et custodiunt illud. BEDE; While the Scribes and Pharisees were tempting our Lord, and uttering blasphemies against Him, a certain woman with great boldness confessed His incarnation, as it follows, And it came to pass, as he spoke these things, a certain woman of the company lifted up her voice, and said to him, Blessed is the womb that bore you, &c. by which she refutes both the calumnies of the rulers present, and the unbelief of future heretics. For as then by blaspheming the works of the Holy Spirit, the Jews denied the true Son of God, so in after times the heretics, by denying that the Ever virgin Mary, by the cooperating power of the Holy Spirit, ministered of the substance of her flesh to the birth of the only-begotten Son, have said, that we ought not to confess Him who was the Son of man to be truly of the same substance with the Father. But if the flesh of the Word of God, who was born according to the flesh, is declared alien to the flesh of His Virgin Mother, what cause is there why the womb which bore Him and the paps which gave Him suck are pronounced blessed? By what reasoning do they suppose Him to be nourished by her milk, from whose seed they deny Him to be conceived? Whereas according to the physicians, from one and the same fountain both streams are proved to flow. But the woman pronounces blessed not only her who was thought worthy to give birth from her body to the Word of God, but those also who have desired by the hearing of faith spiritually to conceive the same Word, and by diligence in good works, either in their own or the hearts of their neighbors, to bring it forth and nourish it; for it follows, But he said, Yes rather, blessed are they that hear the word of God, and keep it. Chrysostomus in Matthaeum: Non fuit hoc responsum repudiantis matrem, sed ostendentis quod nihil ei partus profuisset, nisi valde bona et fidelis fuisset. Ceterum si Mariae non proderat sine virtutibus animae Christum ab ea ortum traxisse: multo magis nobis sive patrem, sive fratrem, sive filium virtuosum habeamus, nos autem absistamus ab illius virtute, nequaquam hoc prodesse valebit. CHRYS. In this answer He sought not to disown His mother, but to show that His birth would have profited her nothing, had she not been really fruitful in works and faith. But if it Met profited Mary nothing that Christ derived His birth from her, without the inward virtue of her heart, much less will it avail us to have a virtuous father, brother, or son, while we ourselves are strangers to virtue. Beda: Eadem autem Dei genitrix et inde quidem beata, quia verbi incarnandi ministra est facta temporalis; sed inde multo beatior, quia eiusdem semper amandi custos manebat aeterna. Hac etiam sententia sapientes Iudaeorum percutit, qui verbum Dei non audire et custodire, sed negare et blasphemare quaerebant. BEDE; But she was the mother of God, and therefore indeed blessed, in that she was made the temporal minister of the Word becoming incarnate; yet therefore much more blessed that she remained the eternal keeper of the same ever to be beloved Word. But this expression startles the wise men of the Jews, who sought not to hear and keep the word of God, but to deny and blaspheme it.
Lectio 9
Beda: Duplici dominus fuerat quaestione pulsatus. Quidam enim calumniabantur eum in Beelzebub eiecisse Daemonia, quibus hactenus est responsum; et alii tentantes, signum de caelo quaerebant ab eo, quibus ab hinc respondere incipit; unde sequitur turbis autem concurrentibus, coepit dicere: generatio haec, generatio nequam est. BEDE; Our Lord had been assailed with two kinds of questions, for some accused Him of casting out devils through Beelzebub, to whom up to this point His answer was addressed; and others tempting Him, sought from Him a sign from heaven, and these He now proceeds to answer. As it follows, And when the people were gathered thick together, he began to say, This is an evil generation, &c. Ambrosius: Ut scias synagogae populum deformari, ubi Ecclesiae beatitudo laudatur. Sicut autem fuit Ionas signum Ninivitis, ita erit et filius hominis Iudaeis; unde subditur signum quaerit; et signum non dabitur ei, nisi signum Ionae prophetae. AMBROSE; That you may know that the people of the Synagogue are treated with dishonor, while the blessedness of the Church is increased. But as Jonas was a sign to the Ninevites, so also will the Son of man be to the Jews. Hence it is added, They seek a sign; and there shall no sign. be given them but the sign of Jonas the prophet. Basilius: Signum est res in propatulo posita, alicuius occulti continens in se declarationem; sicut Ionae signum descensum ad Inferos ac iterum ascensum Christi, et resurrectionem a mortuis repraesentat; unde subditur nam sicut Ionas fuit signum Ninivitis, ita et filius hominis generationi isti. BASIL; A sign is a thing brought openly to view, containing in itself the manifestation of something hidden, as the sign of Jonas represents the descent to hell, the ascension of Christ, and His resurrection from the dead. Hence it is added, For as Jonas was a sign to the Ninevites, so shall also the Son of man be to this generation. Beda: Signum eis tribuit, non de caelo, quia indigni erant videre; sed de profundo Inferni: signum scilicet incarnationis, non divinitatis; passionis, non glorificationis. He gives them a sign, not from heaven, because they were unworthy to see it, but from the lowest depths of hell; a sign, namely, of His incarnation, not of His divinity; of His passion, not of His glorification. Ambrosius: Ut autem Ionae typus signum dominicae passionis est, ita etiam gravium, quae Iudaei commiserunt, testificatio peccatorum est. Simul advertere licet et maiestatis oraculum, et pietatis iudicium: namque Ninivitarum exemplo et denuntiatur supplicium, et remedium demonstratur; unde etiam debent Iudaei non desperare indulgentiam, si velint agere poenitentiam. AMBROSE; Now as the sign of Jonas is a type of our Lord’s passion, so also is it a testimony of the grievous sins which the Jews have committed. We may remark at once both the mighty voice of warning, and the declaration of mercy. For by the example of the Ninevites both a punishment is denounced, and a remedy promised. Hence even the Jews ought not to despair of pardon, if they will but practice repentance. Theophylactus: Sed Ionas post exitum suum a ventre ceti, sua praedicatione Ninivitas convertit; Christo vero resurgenti Iudaeorum generatio non credidit: unde praeiudicium fuit eis; de quo praeiudicio subdit duplex exemplum, cum dicitur regina Austri surget in iudicio cum viris generationis huius, et condemnabit illos. THEOPHYL. Now Jonas after he came forth from the whale’s belly converts the men of Nineveh by his preaching, but when Christ; rose again, the Jewish nation believed not. So there was a sentence already passed upon them, of which there follows a second example, as it is said, The queen of the south shall rise up in the judgment with the men of this generation, and condemn them. Beda: Non utique potestate iudicii, sed comparatione facti melioris; unde sequitur quia venit a finibus terrae audire sapientiam Salomonis: et ecce plusquam Salomon hic. Hic in isto loco non pronomen est, sed adverbium loci, et significat: idest, in praesentiarum inter vos conversatur qui incomparabiliter est Salomone praestantior. BEDE; Not certainly by any authority to judge, but by the contrast of a better deed. As it follows, For she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, greater than Solomon is here. Here in this place is not the pronoun, but the adverb of place, that is, “there is one present among you who is incomparably superior to Solomon.” Cyrillus: Non autem dixit: maior Salomone ego sum; ut persuadeat nobis humiliari, etsi fecundi sumus spiritualium gratiarum; quasi dicat: festinavit ad audiendum Salomonem mulier barbara, per tam longum iter auditura scientiam visibilium animantium, et vires herbarum; vos autem cum assistatis et audiatis de invisibilibus et caelestibus ipsam sapientiam vos instruentem, et verba signis et operibus comprobantem; alienamini contra verbum, et miracula insensibiliter praeteritis. He said not, “I am greater than Solomon,” that he might teach us to be humble, though fruitful in spiritual graces. As if he said, “The barbarian woman hastened to hear Solomon, taking so long a journey to be instructed in the knowledge of visible living creatures, and the virtues of herbs. But you when you stand by and hear Wisdom herself teaching you invisible and heavenly things, and confirming her words with signs and wonders, are strangers to the word, and senselessly disregard the miracles.” Beda: Si autem regina Austri, quae electa esse non dubitatur, surget in iudicio cum reprobis, ostenditur una cunctorum, bonorum scilicet malorumque, resurrectio mortalium; et hoc non iuxta fabulas Iudaeorum mille annis ante iudicium, sed in ipso esse futura iudicio. BEDE; But if the queen of the South, who doubtless is of the elect, shall rise up in judgment together with the wicked, we have a proof of the one resurrection of all men, good as well as bad, and that not according to Jewish fables to happen a thousand years before the judgment, but at the judgment itself. Ambrosius: In hoc quoque Iudaeorum plebem damnans, Ecclesiae mysterium vehementer exprimit, quae in regina Austri per studium percipiendae sapientiae de totius orbis finibus congregatur, ut pacifici Salomonis verba cognoscat: regina plane, cuius regnum est indivisum, de diversis et distantibus populis in unum corpus assurgens. AMBROSE; Herein also while condemning the Jewish people, He strongly expresses the mystery of the Church, which in the queen of the South, through the desire of obtaining wisdom is gathered together from the uttermost parts of the whole earth, to hear the words of the Peacemaking Solomon; a queen plainly whose kingdom is undivided rising up from different and distant nations into one body. Gregorius Nyssenus: Sicut autem illa regina erat Aethiopum, et longe distans; sic in principio nigra erat Ecclesia gentium, et multum distabat a veri Dei notitia; at ubi pacificus Christus emicuit, tunc, caecutientibus Iudaeis, accedunt gentiles, offeruntque Christo pietatis aromata, et aurum divinae notitiae, et gemmas, obedientiam scilicet praeceptorum. GREG NYSS. Now as she was queen of the Ethiopians’ and in a far distant country, so in the beginning the Church of the Gentiles was in darkness, and far off from the knowledge of God. But when Christ the Prince of peace shone forth, the Jews being still in darkness, thither came the Gentiles, and offered to Christ the frankincense of piety, the gold of divine knowledge, and precious stones, that is, obedience to His commands. Theophylactus: Vel quia Auster laudatur in Scriptura, sicut calidus et vivificans. Anima igitur regnans in Austro, idest in spirituali conversatione, venit audire sapientiam Salomonis regis pacifici domini Dei nostri; idest, in contemplationem erigitur, ad quam nullus perveniet, nisi regnet in bona vita. Ponit autem consequenter exemplum de Ninivitis, dicens viri Ninivitae surgent in iudicio cum generatione hac, et condemnabunt illam. THEOPHYL. Or because the South is praised in Scripture as warm and life-giving, therefore the soul reigning in the south, that is, in all spiritual conversation, comes to hear the wisdom of Solomon, the Prince of peace, the Lord our God, (i.e. is raised up to contemplate Him,) to whom no one shall come except he reign in a good life. But He brings next an example from the Ninevites, saying, The men of Nineveh shall rise up in judgment with this generation, and shall condemn it. Chrysostomus super Matthaeum Condemnationis iudicium ex similibus vel dissimilibus fit: ex similibus quidem sicut in parabola de decem virginibus; ex dissimilibus autem, sicut cum Ninivitae condemnant eos qui erant tempore Christi, ut sic fiat condemnatio clarior: nam illi quidem barbari, hi vero Iudaei; hi refecti propheticis documentis, illi numquam acceperant auditum divinum: illuc ivit servus, huc dominus; ille eversionem praedicabat, iste regnum caelorum annuntiat. Notum est ergo cuilibet quod Iudaeos decebat potius credere; accidit autem contrarium; unde subdit quia poenitentiam egerunt in praedicatione Ionae; et ecce plusquam Ionas hic. CHRYS. The judgment of condemnation comes from men like or unlike to those who are condemned. From like, for instance, as in the parable of the ten virgins, but from unlike, when the Ninevites condemn those who lived at the time of Christ, that so their condemnation might be the more remarkable. For the Ninevites indeed were barbarians, but these Jews. The one enjoying the prophetic teaching, the other having never received the divine word. To the former came a servant, to the latter the Master, of whom the one foretold destruction, the other preached the kingdom of heaven. To all men then was it known that the Jews ought rather to have believed, but the contrary happened; therefore he adds, For they repented at the preaching of Jonas, and, behold, a greater than Jonas is here. Ambrosius: Secundum mysterium autem, ex duobus constat Ecclesia: ut aut peccare nesciat, quod scilicet pertinet ad Austri reginam; aut peccare desinat, quod scilicet pertinet ad Ninivitas poenitentiam agentes. Poenitentia enim delictum abolet, sapientia cavet. AMBROSE; Now in a mystery, the Church consists of two things, either ignorance of sin, which has reference mainly to the queen of the South, or ceasing to sin, which relates indeed to the repentant Ninevites. For repentance blots out the offense, wisdom guards against it. Augustinus de Cons. Evang: Hoc autem Lucas narrat eo loco quidem quo Matthaeus, sed aliquanto dispari ordine. Quis autem non videat superfluo quaeri quo illa ordine dominus dixerit; cum et hoc discere debeamus per Evangelistarum excellentissimam auctoritatem, non esse mendacium, si quisque non hoc ordine cuiusquam sermonem digesserit quo ille a quo processit, cum ipsius ordinis nihil intersit ad rem, sive ita sit, sive ita? AUG. Luke indeed relates this in the same place as Matthew, but in a somewhat different order. But who does not see that it is an idle question, in what order our Lord said those things, seeing that we ought to learn by the most precious authority of the Evangelist, that there is no falsehood. But not every man will repeat another’s words in the same order in which they proceeded from his mouth, seeing that the order itself makes no difference with respect to the fact, whether it be so or not.
Lectio 10
Cyrillus: Dicebant Iudaei dominum exercere miracula, non propter fidem, sed propter applausus videntium. Reprobat igitur praesentem calumniam, inducens exemplum lucernae, cum dicit nemo lucernam accendit et in abscondito ponit, neque sub modio; sed supra candelabrum, ut qui ingrediuntur lumen videant. CYRIL; The Jews said, that our Lord performed His miracles not for faith, i.e. that they might believe in Him, but to gain the applause of the spectators, i.e. that He might have more followers. He refutes therefore this calumny, saying, No man, when he has lighted a candle, puts it in a secret place, neither under a bushel, but on a candlestick. Beda: De se ipso dominus hic loquitur, ostendens, etsi supra dixerit nullum generationi nequam, nisi signum Ionae dandum, nequaquam tamen lucis suae claritatem fidelibus occultandam. Ipse quidem lucernam accendit qui testam humanae naturae flamma suae divinitatis implevit: quam profecto lucernam nec credentibus abscondere, nec modio supponere, hoc est sub mensura legis includere, vel intra unius Iudaeae gentis terminos voluit cohibere; sed supra candelabrum posuit, idest Ecclesiam, quia in nostris frontibus fidem suae incarnationis affixit, ut qui Ecclesiam fideliter ingredi voluerint, lumen veritatis palam queant intueri. Denique praecepit ne opera tantummodo, sed et cogitationes, et ipsas etiam cordis intentiones mundare et castigare meminerint; nam sequitur lucerna corporis tui est oculus tuus. BEDE; Our Lord here speaks of Himself, showing that although He had said above that no sign should be given to this wicked generation but the sign of Jonas, yet the brightness of His light should by no means be hid from the faithful. He Himself indeed lights the candle, who filled the vessel of our nature with the fire of His divinity; and this candle surely He wished neither to hide from believers, nor to place under a bushel, that is, enclose it in the measure of the law, or confine it within the limits of the single nation of the Jews. But He placed it upon a candlestick, that is, the Church, for He has imprinted on our foreheads the faith of His incarnation, that they who with a true faith wish to enter the Church, might be able to see clearly the light of the truth. Lastly, He bids them remember to cleanse and purify not only their v works, but their thoughts, and the intentions of the heart. For it follows, The light of the body its the eye. Ambrosius: Vel lucerna fides est; iuxta quod scriptum est: lucerna pedibus meis verbum tuum, domine. Verbum enim Dei fides nostra est. Lucerna autem lucere non potest, nisi aliunde lumen acceperit: unde et virtus nostrae mentis et sensus accenditur, ut mna quae perierat possit reperiri. Nemo ergo fidem sub lege constituat: lex enim intra mensuram est, ultra mensuram gratia: lex obumbrat, gratia clarificat. AMBROSE; Either faith is the light, as it is written, Your word. O Lord, is a lantern to my feet. For the word of God is our faith. But a lantern cannot shine except it has received its quality from something else. Hence also the powers of our mind senses are enlightened piece of money which had been lost may be found. Let no one then place faith under the law, for the law is bound by certain limits, grace is unlimited; the law obscures, grace makes clear. Theophylactus: Vel aliter. Quia Iudaei videntes miracula accusabant ex eorum mentis malitia, propter hoc dicit dominus quod accipientes lucernam a Deo, intellectum scilicet, aemulatione obscurati, miracula et beneficia non cognoscebant. Sed ad hoc intellectum a Deo suscepimus ut supra candelabrum poneremus, ut etiam alii qui ingrediuntur, lumen videant. Sapiens quidem iam ingressus est; qui vero addiscit, adhuc ambulat. Quasi Pharisaeis dicat: oportet vos uti intellectu ad miraculorum notitiam, et aliis declarare: quoniam quae videtis sunt opera non Beelzebub, sed filii Dei; unde secundum hunc intellectum subdit lucerna corporis tui est oculus tuus. THEOPHYL. Or else, because the Jews, seeing the miracles, accused them out of the malice of their heart, therefore our Lord tells them, that, receiving the light, that is, their understanding, from God, they were so darkened with envy, as not to recognize His miracles and mercies. But to this end received we our understanding from God, that we should place it upon a candlestick, that others also who are entering in may see the light. The wise man indeed has already entered, but the learner is still walking. As if He said to the Pharisees, You ought to use your understanding to know the miracles and declare them to others, seeing that what you see are the works not of Beelzebub, but the Son of God. Therefore keeping up the meaning, He adds, The light of the body is the eye. Origenes: Oculum quippe appellat proprie intellectum nostrum; totam autem animam, quamvis non corpoream, hic tropologice vocat corpus: illustratur enim ab intellectu anima tota. ORIGEN; For He gives the name of the eye especially to our understanding, but the whole soul, although not corporeal, He metaphorically calls the body. For the whole soul is enlightened by the understanding. Theophylactus: Sicut autem corporis oculus si lucidus fuerit, corpus lucidum erit: si vero tenebrosus, et corpus similiter tenebrosum: sic comparatur intellectus ad animam; unde subditur si oculus tuus fuerit simplex, totum corpus tuum lucidum erit: si autem nequam, totum corpus tuum tenebrosum erit. THEOPHYL. But as if the eye of the body be light the body will be light, but if dark the body will be dark also, so is it with the understanding in relation to the soul. Hence it follows, If your eye be single, your whole body will be full of light; but if evil, your whole body will be full of darkness. Origenes: Intellectus enim a suo principio in solo simplicitatis studio est, nullam continens duplicitatem et dolum et divisionem in se. ORIGEN; For the understanding from its very beginning desires only singleness, containing no dissimulation or guile, or division in itself. Chrysostomus super Matthaeum Si ergo intellectum corruperimus, qui potest solvere passiones, totam laesimus animam, patimurque diram caliginem, perversione excaecati intellectus; unde subdit vide ergo ne lumen quod in te est tenebrae sint. Non sensibiles dicit tenebras, sed intrinsecam habentes originem, et quas nobiscum passim deferimus, extincto nobis oculo animae; de cuius luminis virtute subdit, dicens si ergo corpus tuum totum lucidum fuerit, non habens aliquam partem tenebrarum, erit lucidum totum, et sicut lucerna fulgoris illuminabit te. CHRYS. If then we have corrupted the understanding which is able to let loose the passions, we have done violence to the whole soul, and suffer dreadful darkness, being blinded by the perversion of our understanding. Therefore adds he, Take heed, therefore that the light which is in you be not darkness. He speaks of a darkness which may be perceived, but which has its origin within itself, and which we every where carry about with us, the eye of the soul being put out. Concerning the power of this light He goes on to say, If your whole body therefore be full of light, &c. &c. Origenes: Idest, si corpus tuum sensibile factum est luminosum, illustrato corpore a lucerna, adeo ut non amplius in te sit membrum tenebrosum; multo magis te non peccante, intantum fiet lucidum totum tuum corpus spirituale, ut comparentur splendores eius illustranti lucernae, dum lux quae erat in corpore, quae consueverat esse caligo, dirigitur quocumque praeceperit intellectus. ORIGEN; That is, If your material body, when the light of a candle shines upon it, is made full of light, so that not one of your members is any longer in darkness; much more when you sin not, shall your whole spiritual body be so full of light, that its brightness may be compared to the shining of a candle, while the light which was in the body, and which used to be darkness, is directed whithersoever the understanding may command. Gregorius Nazianzenus: Vel aliter. Ecclesiae lucerna et oculus est praelatus. Necesse est ergo ut, sicut oculo puro verum habente corpus dirigitur, impuro vero existente deviat: sic et in praelato, qualitercumque se habet, oportet pariter naufragium pati Ecclesiam, vel salvari. GREG NAZ. Or else; The light and eye of the Church is the Bishop. It is necessary then that as the body is rightly directed as long as the eye keeps itself pure, but goes wrong when it becomes corrupt, so also with respect to the Prelate, according to what his state may be, must the Church in like manner suffer shipwreck, or be saved. Gregorius Moralium: Vel aliter. Appellatione corporis unaquaeque actio intelligitur, quae intentionem suam quasi intuentium oculum sequitur; unde dicitur lucerna itaque corporis tui est oculus tuus, quia per bonae intentionis radium merita illustrantur actionis. Si ergo oculus tuus simplex fuerit, totum corpus tuum lucidum erit: quia si recte intendimus per simplicitatem cogitationis, bonum opus efficitur, etiam si minus bonum esse videatur; et si oculus tuus nequam fuerit, totum corpus tuum tenebrosum erit; quia cum perversa intentione quid vel rectum agitur, etsi splendere coram hominibus cernitur, tamen apud examen interni iudicis obscuratur; unde et recte subditur vide ergo ne lumen quod in te est, tenebrae sint: quia si hoc quod bene nos agere credimus, ex mala intentione fuscamus; quanta ipsa mala sunt quae mala esse, et cum agimus, non ignoramus? GREG. Or else; By the name body each particular action is understood which follows its own intention, as it were the eye of the spectators. Therefore it is said, The light of tile body is the eye, because by the ray of a good intention the deserving parts of an action receive light. If then your eye be single, your whole body will be full of light, for if we intend rightly in singleness of heart, we accomplish a good work, even though it seem not to be good. And if your eye be evil, your whole body will be full of darkness, because when with a crooked intention even a right thing is done, although it appears to glitter in men’s sight, yet before the bar of the internal judge it is covered with darkness. Hence too it is rightly added, Take heed therefore that the light which is in you be not darkness. For if what we think we do well we cloud by a bad intention, how many are the evils themselves which even when we do them we know to be evil? Beda: Cum autem subdit si ergo corpus tuum lucidum fuerit etc., totum corpus nostrum omnia opera nostra dicit. Si igitur bonum bona intentione patraveris, non habens in tua conscientia aliquam partem tenebrosae cogitationis; etsi contigerit aliquem proximorum tua bona actione noceri, tu tamen pro tuo simplici corde, et hic gratia, et in futuro lucis gloria donaberis. Quod significat subdens et sicut lucerna fulgoris illuminabit te. Haec contra hypocrisim Pharisaeorum sub dolo signa quaerentium, specialiter dicta sunt. BEDE; Now when He adds, If your whole body therefore, &c. by the whole of our body He means all our works. If then you have done a good work with a good intention, having in your conscience nothing approaching to a dark thought, though it chance that your neighbor is injured by your good actions, nevertheless for your singleness of heart shall you be rewarded with grace here, and with glorious light hereafter; which he signifies, adding, And as the bright shining of a candle shall it give you light. These words were especially directed against the hypocrisy of the Pharisees, who sought for signs that they might catch him.
Lectio 11
Cyrillus: Pharisaeus quamvis tenax esset sui propositi, dominum tamen in propriam domum vocat; unde dicitur et cum loqueretur, rogavit illum quidam Pharisaeus ut pranderet apud se. CYRIL; The Pharisee, while our Lord still continued on speaking, invites Him to his own house. As it is said And while he was speaking, a certain Pharisee besought him to dine with him. Beda: Consulte Lucas non ait: et cum haec loqueretur; sed cum loqueretur, ut ostendat eum non statim finitis quae proposuerat verbis, sed aliquot interpositis, apud Pharisaeum prandere rogatum. BEDE; Luke expressly says, And he spoke these things, to show that He had not quite finished what He had purposed to say, but was somewhat interrupted by the Pharisee asking Him to dine. Augustinus de Cons. Evang: Ut enim hoc Lucas narraret, digressus est a Matthaeo circa illum locum ubi ambo commemoraverant quod dictum est a domino de signo Ionae, et de regina Austri, et de Ninivitis, et de spiritu immundo: post quem sermonem dicit Matthaeus: adhuc eo loquente ad turbas, ecce mater eius et fratres stabant foris, quaerentes ei loqui. Lucas autem in eo sermone domini, commemoratis etiam quibusdam quae Matthaeus dixisse dominum praetermisit, ab ordine quem cum Matthaeo tenuerat, digreditur. AUG. For in order to relate this, Luke has made a variation from Matthew, at that place where both had mentioned what out Lord said concerning the sign of Jonah, and the queen of the south, and the unclean spirit; after which discourse Matthew says, While he yet talked to the people, behold his mother and his brethren stood without desiring to speak to him, but Luke having also in that discourse of our Lord related some of our Lord’s sayings which Matthew omitted, now departs from the order which he had hitherto kept with Matthew. Beda: Itaque postquam nuntiatis sibi foris matre et fratribus ait: qui enim fecerit voluntatem domini, hic frater meus, et soror mea, et mater est, datur intelligi, rogatu Pharisaei intrasse convivium. BEDE; Accordingly, after that it was told Him that His mother and brethren stood without, and He said, For he that does the will of God, the same is my brother, and sister, and mother, we are given to understand that He by the request of the Pharisee went to the dinner. Cyrillus: Sed ipse Christus, qui eorum Pharisaeorum nequitiam noverat, dispensative condescendit, satagens commonere eos, ad similitudinem optimorum medicorum, qui gravius infirmantibus afferunt remedia suae industriae; unde sequitur et ingressus recubuit. Dedit autem occasionem verbis Christi indocilis Pharisaeus scandalizatus, quia cum opinaretur eum iustum et prophetam, non conformabatur irrationabili eorum consuetudini; unde subditur Pharisaeus autem coepit intra se reputans dicere, quare non baptizatus esset ante prandium. CYRIL; For Christ, knowing the wickedness of those Pharisees, Himself purposely condescends to be occupied in admonishing them, after the manner of the best physicians, who bring remedies of their own making to those who are dangerously ill. Hence it follows, And he went in and sat down to meat. But what gave occasion for the words of Christ was, that the ignorant Pharisees were offended, that while men thought Him to be a great man and a prophet, He conformed not to their unreasonable customs. Therefore it is added, But the Pharisee began to think and say within himself, Why had he not first washed before dinner? Augustinus de Verb. Dom: Omni enim die Pharisaei antequam pranderent, abluebant se aqua; quasi quotidiana lavatio possit cordis esse mundatio. Apud seipsum autem Pharisaeus cogitavit, voce non sonuit: ille tamen audivit qui interiora cernebat; unde sequitur et ait dominus ad illum: nunc vos, Pharisaei, quod de foris est calicis et catini mundatis; quod autem intus est vestrum, plenum est rapina et iniquitate. AUG. For every day before dinner the Pharisees washed themselves with water, as if a daily washing could be a cleansing of the heart. But the Pharisee thought within himself, yet did not give utterance to a word; nevertheless, He heard who perceived the secrets of the heart. Hence it follows, And the Lord said to him, Now do you Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Cyrillus: Poterat autem dominus et aliis uti verbis, commonens Pharisaeum insanum; captat tamen tempus, et ex his quae erant prae manibus contexit documentum. Hora namque mensae et pabuli, sumit pro exemplo calicem et catinum, ostendens quod mundos et lotos decet esse sincere ministrantes Deo non solum a spurcitia corporali, immo ab ea quae latet intrinsecus penes mentem: sicut aliquod vasorum quibus servitur in mensa, bonum est et extrinsecis et intrinsecis carere contagiis. CYRIL; Now our Lord might also have used other words to admonish the foolish Pharisee, but he seizes the opportunity and framed his reproof from the things that were ready before him. At the hour, namely, of meals He takes for His example the cup and the platter, pointing out that it became the sincere servants of God to be washed and clean, not only from bodily impurity, but also from that which lies concealed within the power of the soul, just as any of the vessels which are used for the table ought to be free from all inward defilement. Ambrosius: Vide autem corpora nostra terrenorum et fragilium expressione significari, quae brevi lapsu praecipitata franguntur, et facile ea quae mens volvit interne, per sensus et gesta corporis prodit, sicut illa quae calix interius continet, foris lucent: unde et in posterioribus non dubium est vocabulo calicis passionem corporis declarari. Cernis igitur quod nos non exteriora huius calicis et catini, sed interiora contaminant; quia dixit quod intus est vestrum, plenum est rapina et iniquitate. AMBROSE; Now mark that our bodies are signified by the mention of earthly and fragile things, which when let fall a short distance are broken to pieces, and those things which the mind meditates within, it easily expresses through the senses and actions of the body, just as those things which the cup contains within make a glitter without. Hence also hereafter, by the word cup doubtless the passion of the body is spoken of. You perceive then, that not the outside of the cup and platter defiles us, but the inner parts. For he said, But your inward part is full of ravening and wickedness. Augustinus: Sed quomodo non pepercit homini a quo fuerat invitatus? Magis quidem obiurgando pepercit, ut correcto in iudicio parceret. Deinde ostendit nobis quia et Baptisma quod semel adhibetur, per fidem mundat; fides autem intus est, non foris. Fidem autem contemnebant Pharisaei, et quod foris erat lavabant, intus inquinatissimi manebant; quod dominus improbat dicens stulti, nonne qui fecit quod de foris est, etiam id quod intus est fecit? AUG. But how was it that He spared not the man by whom He was as invited? Yes rather, He spared him by reproof, that when corrected He might spare him in the judgment. Further, He shows us that baptism also which is once given cleanses by faith; but faith is something within, not without. The Pharisees despised faith, and used washings which were without; while within they remained full of pollution. The Lord condemns this, saying, You fools, did not he that made that which is without make that which is within also? Beda: Quasi dicat: qui utramque hominis naturam fecit, utramque mundari desiderat. Hoc est contra Manichaeos qui animam tantum a Deo, carnem vero putant a Diabolo creatam. Hoc etiam est contra illos qui corporalia peccata, fornicationem scilicet, furtum, et cetera talia peccata, quasi gravissima detestantur; spiritualia vero, quae non minus damnat apostolus, ut levia contemnunt. BEDE; As if He says, He who made both natures of man, will have each to be cleansed. This is against the Manicheans, who think the soul only was created by God, but the flesh by the devil. It is also against those who abominate the sins of the flesh, such as fornication, theft, and the like; while those of the Spirit, which are no less condemned by the Apostle, they disregard as trifling. Ambrosius: Dominus autem, quasi bonus praeceptor, docuit quomodo nostri corporis mundare contagium debeamus, dicens verumtamen quod superest date eleemosynam; et ecce omnia munda sunt vobis. Vides quanta remedia. Mundat nos misericordia, mundat nos Dei sermo: iuxta quod scriptum est: iam vos mundi estis propter sermonem quem locutus sum vobis. AMBROSE; Now our Lord as a good Master taught us how we ought to purify our bodies from defilement, saying, But rather give alms of such things as you have over: and behold, all things are clean to you. You see what the remedies are; almsgiving cleanses us, the word of God cleanses us according to that which is written, Now you are clean through the word which I have spoken to you. Augustinus de eleemosyna Misericors monet misericordiam fieri: et quia servare quaerit quos magno redemit pretio, post gratiam Baptismi sordidatos, docet denuo posse purgari. CYPRIAN; The Merciful bids us to show mercy; and because He seeks to save those whom He has redeemed at a great price, He teaches that they who have been defiled after the grace of baptism may again be made clean. Chrysostomus: Dicit autem date eleemosynam, non iniustitiam; est enim eleemosyna quae caret iniustitia qualibet: haec omnia facit munda, et ieiunio est praestantior; quod quamvis sit laboriosius, illa tamen est lucrosior. Illustrat animam, impinguat, bonam efficit et decoram. Qui cogitat misereri roganti, citius a peccatis desistet. Sicut enim medicus qui crebro vulneratis medetur, frangitur de facili in aerumnis aliorum; sic et nos si vacaverimus egenorum auxiliis, de facili contemnemus praesentia, et in caelum levabimur. Non parvum est igitur eleemosynae cataplasma, cum valeat omnibus apponi vulneribus. CHRYS. Now He says, give alms, not injury. For almsgiving is that which is free from all injury. It makes all things clean, and is more excellent than fasting; which though it be the more painful, the other is the more profitable. It enlightens the soul, enriches it, and makes it good and beautiful. He who resolves to have compassion on the needy, will sooner cease from sin. For as the physician who is in the habit of healing the diseased is easily grieved by the misfortunes of others; so we, if we have devoted ourselves to the relief of others, shall easily despise things present, and be raised up to heaven. The unction of almsgiving then is no slight good, since it is capable of being applied to every wound. Beda: Dicit autem quod superest, scilicet necessario victui et vestimento. Neque enim ita facienda iubetur eleemosyna ut teipsum consumas inopia; sed ut tui cura corporis expleta, inopem quantum vales sustentes. Vel ita intelligendum: quod superest, idest quod tam multo scelere praeoccupatis solum remedium restat, date eleemosynam: qui sermo ad omnia quae utili miseratione fiunt, valet: non enim solum qui dat esurienti cibum et cetera huiusmodi, verum etiam qui dat veniam peccanti, atque orat pro eo; et qui corripit, et aliqua emendatoria poena plectit, eleemosynam dat. BEDE; He speaks of “what is over and above” our necessary food and clothing. For you are not commended to give alms so as to consume yourself by want, but that after satisfying your wants, you should supply the poor to the utmost of your power. Or it must be taken in this way. Do that which remains within your power, that is, which is the only remedy remaining to those who have been hitherto engaged in so much wickedness; give alms. Which word applies to every thing which is done with profitable compassion. For not he alone gives alms who gives food to the hungry and things of that kind, but he also who gives pardon to the sinner, and prays for him, and reproves him, visiting him with some correcting punishment. Theophylactus: Vel dicit quod superest: nam facultates praesident cupido cordi. THEOPHYL. Or He means, “That which is uppermost.” For wealth rules the covetous man’s heart. Ambrosius: Totus itaque pulcherrimus ab hinc dirigitur locus, ut quoniam nos ad studium simplicitatis invitat, superflua Iudaeorum et terrena condemnet. Et tamen ipsis peccatorum abolitio promittitur, si misericordiam consequantur. AMBROSE; The whole then of this beautiful discourse is directed to this end, that while it invites us to the study of simplicity, it should condemn the luxury and worldliness of the Jews. And yet even they are promised the abolition of their sins if they will follow mercy. Augustinus de Verb. Dom: Si autem mundari non possunt nisi credentes in eum qui fide mundat cor, quid est quod dicit date eleemosynam, et ecce omnia munda sunt vobis? Attendamus: forte et ipse exponit. Illi enim de omnibus suis fructibus decimam partem detrahebant, et eleemosynas dabant; quod non facile aliquis facit Christianus. Irriserunt ergo illum eis hoc dicentem, quasi hominibus qui eleemosynas non facerent. Hoc Deus sciens subiungit sed vae vobis Pharisaeis, qui decimatis mentham et rutam et omne olus, et praeteritis iudicium et caritatem Dei. Non ergo est hoc facere eleemosynam; facere enim eleemosynam, est facere misericordiam. Si intelligis, a te incipe: quomodo enim es misericors alteri, si crudelis es tibi? Audi Scripturam dicentem: miserere animae tuae, placens Deo. Redi ad conscientiam tuam quicumque male aut infideliter vivis; et ibi invenis mendicantem animam tuam, vel forte egestate obmutescentem. In iudicio et caritate fac eleemosynam cum anima tua. Quid est iudicium? Displice tibi. Quid est caritas? Dilige Deum, dilige proximum. Hanc eleemosynam si praetermittis, quantumvis ames, nihil facis quando tecum non facis. AUG. But if they cannot be cleansed except they believe on Him who cleanses the heart by faith, what is this which He says, Give alms, and behold all things are clean to you? Let us give heed, and perhaps He Himself explains it to us. For the Jews withdrew a tenth part from all their produce, and gave it in alms, which rarely a Christian does. Therefore they mocked Him, for saying this to them as to men who did not give alms. God knowing this adds, But woe to you Pharisees! for you tithe mint and rue and all manner of herbs, and pass over judgment and the love of God. This then is not giving alms. For to give alms is to show mercy. If you are wise, begin with yourself: for how are you merciful to another, if cruel to yourself? Hear the Scripture, which says to you, Have mercy on your own soul, and please God. Return to your conscience, you that live in evil or unbelief; and then you find your soul begging, or perhaps struck dumb with want. In judgment and love give alms to your soul. What is judgment? Do what is displeasing to yourself. What is charity? Love God, love your neighbor. If you neglect this alms, love as much you like, you do nothing, since you do it not to yourself. Cyrillus: Vel hoc dicit in Pharisaeorum reprehensionem: quia illa sola praecepta attentius observari iubebant a populis subiectis quae causa erant illis reddituum fecundorum; unde nec minima olerum postponebant, opus autem ingerendae dilectionis ad Deum et iudicii iustam censuram negligebant. CYRIL; Or He says it by way of censure upon the Pharisees, who ordered those precepts only to be strictly observed by their people, which were the cause of fruitful returns to themselves. Hence they omitted not even the smallest herbs, but despised the work of inspiring love to God, and the just awarding of judgment. Theophylactus: Quia enim Deum contemnebant, indifferenter sacra tractantes, praecipit eis dilectionem Dei habere. Per iudicium vero dilectionem innuit proximi; nam quod aliquis iuste iudicet proximo, ex eius dilectione provenit. THEOPHYL. For because they despised God, treating sacred things with indifference, He commands them to have love to God; but by judgment He implies the love of our neighbor. For when a man judges his neighbor justly, it proceeds from his love to him. Ambrosius: Vel iudicium, ideo quia non omnia quae agunt in iudicium referunt: caritatem, ideo quia non ex affectu diligunt Deum. Sed ne rursus fidei studiosos nos faciat operum negligentes, perfectionem fidelis viri brevi sermone concludit, ut et fide et operibus approbetur, dicens haec autem oportuit facere, et illa non omittere. AMBROSE; Or judgment, because they do not bring to examination every thing that they do; charity, because they love not God with their heart. But that He might not make us zealous of the faith, to the neglect of good works, He sums up the perfection of a good man in a few words, these ought you to have done, and not to leave the other undone. Chrysostomus in Matthaeum: Ubi quidem sermo Iudaicae mundationis agebatur, totaliter praeterivit; sed quia decima eleemosyna quaedam est, et nondum erat tempus expresse interimendi legalia, propter hoc dicit haec oportuit facere. CHRYS. Where indeed the subject treated was the Jewish cleansing, He altogether passed it by, but as the tithe is a kind of almsgiving, and the time was not yet come for absolutely destroying the customs of the law, therefore He says, these ought you to have done. Ambrosius: Arrogantiam quoque iactantium Iudaeorum redarguit, dum primatus appetunt; sequitur enim vae vobis Pharisaeis, qui diligitis primas cathedras in synagogis, et salutationes in foro. AMBROSE; He reproves also the arrogance of the boasting Jews in seeking the preeminence: for it follows, Woe to you, Pharisees, for you love the uppermost seats in the synagogues, &c. Cyrillus: Per ea quibus illos reprehendit, nos facit meliores: vult etenim nos ambitione carere, et non plus venari apparentiam quam veri existentiam; quod tunc Pharisaei agebant. Salutari enim ab aliquibus, et praesidere eis, non vere nos idoneos esse ostendit; pluribus enim haec contingunt, cum boni non sint; unde subdit vae vobis qui estis ut monumenta quae non apparent. Volentes enim ab hominibus salutari et eis praesidere ut magni aestimentur, ab occultis sepulchris non differunt, quae nitent quidem extrinsecus ornamentis, sunt autem plena omni spurcitia. CYRIL; By means of those things for which He blames us He makes us better. For He would have us be free from ambition, and not desire after vain show rather than the reality, which the Pharisees were then doing. For the greetings of men, and the rule over them, do not move us to be really useful, for these things fall to men though they be not good men. Therefore he adds, Woe to you, who are as graves which appear not. For in wishing to receive greetings from men and to exercise authority over them, that they might be accounted great, they differ not from hidden graves, which glitter indeed with outward ornaments, but within are full of all uncleanness. Ambrosius: Et quasi sepulchra quae non apparent, specie fallunt visuque decipiunt transeuntes; unde sequitur et homines ambulantes supra nesciunt; ita scilicet ut cum foris speciosa promittant, plena intus foetoris includant. AMBROSE; And like graves which appear not, they deceive by their outside beauty, and by their look impose upon the passers by; as it follows, And the men that walk over them are not aware of them; so much that in truth, though they give outward promise of what is beautiful, inwardly they enclose all manner of pollution. Chrysostomus in Matthaeum: Sed quod tales extiterint Pharisaei, non est mirabile; si autem nos digni reputati fieri templa Dei, fiamus repente sepulchra solum foetorem continentia, hoc est extremae miseriae. CHRYS. But that the Pharisees were so, cannot be wondered at. But if we who are counted worthy to be the temples of God suddenly become graves full only of corruption, this is indeed the lowest wretchedness. Cyrillus: Ait autem hic apostata Iulianus, vitanda esse sepulchra, quae Christus ipse ait esse immunda; sed ignoravit vim verborum salvatoris; non enim iussit a monumentis discedere, sed eis comparavit Pharisaeorum fictitium populum. CYRIL; Now here the apostate Julian says, that we must avoid graves which Christ says are unclean; but he knew not the force of our Savior’s words, for He did not command us to depart from the graves, but likened to them the hypocritical people of the Pharisees.
Lectio 12
Cyrillus: Redargutio quae mansuetos transfert in melius, superbis hominibus communiter intolerabilis esse solet; unde cum salvator reprehenderet Pharisaeos tamquam deviantes a recto calle, percellebatur ex hoc legisperitorum caterva; unde dicitur respondens autem quidam ex legisperitis, ait illi: magister, haec dicens, etiam nobis contumeliam facis. CYRIL; A reproof which exalts the meek is generally hateful to the proud man. When therefore our Savior was blaming the Pharisees for transgressing from the right path, the body of Lawyers were struck with consternation. Hence it is said, Then answered one of the lawyers, and said to him, Master, thus saying you reproach us also. Beda: Quam misera conscientia, quae audito Dei verbo, sibi contumeliam fieri putat: et commemorata poena perfidorum, se semper intelligit esse damnandam. BEDE; In what a grievous state is that conscience, which hearing the word of God thinks it a reproach against itself, and in the account of the punishment of the wicked perceives its own condemnation. Theophylactus: Erant autem alii legisperiti a Pharisaeis: nam Pharisaei divisi ab aliis, quasi religiosi videbantur; legis autem periti Scribae erant, doctoresque quaestiones legis solventes. THEOPHYL. Now the Lawyers were different from the Pharisees. For the Pharisees being separated from the rest had the appearance of a religious sect; but those skilled in the Law were the Scribes and Doctors who solved legal questions. Cyrillus: Christus autem legisperitis invectivam ingerit, et deprimit vanum eorum supercilium; unde sequitur at ille ait: et vobis legisperitis vae: quia homines oneratis oneribus quae portare non possunt, et ipsi uno digito non tangitis sarcinas. Exemplo patenti utitur ad eos dirigendum. Erat lex onerosa Iudaeis, ut fatentur Christi discipuli; ipsi vero fasces importabiles legis colligantes, et subditis superponentes, ipsi nullatenus operari curabant. CYRIL; But Christ brings a severe charge against the Lawyers, and subdues their foolish pride, as it follows, And he said, Woe to you also, you Lawyers, for you lade men, &c. He brings forward an obvious example for their direction. The Law was burdensome to the Jews as the disciples of Christ confess, but these Lawyers binding together legal burdens which could not be borne, placed them upon those under them, taking care themselves to have no toil whatever. Theophylactus: Quoties etiam doctor facit quae docet, alleviat fascem, tradens ad exemplum seipsum: quando vero nil agit eorum quae docet, tunc graves fasces videntur eis qui doctrinam suscipiunt, utpote qui nec a doctore possunt portari. THEOPHYL. As often also as the teacher does what he teaches, he lightens the load, offering himself for an example. But when he does none of the things which he teaches others, the loads appear heavy to those who learn his teaching, as being what even their teacher is not able to bear. Beda: Recte autem audiunt quod sarcinas legis uno digito non tangerent; hoc est, nec in minimis quidem eam perficerent, quam se contra morem patrum sine fide et gratia Christi servare, et servanda tradere praesumebant. BEDE; Now they are rightly told that they would not touch the burdens of the Law even with one of their fingers, that is, they fulfill not in the slightest point that law which they pretend to keep and transmit to the keeping of others, contrary to the practice of their fathers, without faith and the grace of Christ. Gregorius: Tales quoque modo plures sunt iudices severi peccantium, et debiles agonistae; intolerabiles legislatores, et debiles portatores; neque appropinquare volentes, nec palpare vitae honestatem, quam irremediabiliter exigunt a subiectis. GREG NYSS. So also are there now many severe judges of sinners, yet weak combatants; burdensome imposers of laws, yet weak bearers of burdens; who wish neither to approach nor to touch strictness of life, though they sternly exact it from their subjects. Cyrillus: Postquam igitur reprobavit onerosam legisperitorum officinam, inducit communem invectivam in cunctos principes Iudaeorum, dicens vae vobis qui aedificatis monumenta prophetarum, et patres vestri occiderunt illos. CYRIL; Having then condemned the burdensome dealing of the Lawyer, He brings a general charge against all the chief men of the Jews, saying, Woe to you who build the tombs of the prophets, and your fathers killed them. Ambrosius: Bonus est hic locus adversus superstitionem vanissimam Iudaeorum: quia aedificando sepulchra prophetarum, patrum suorum facta damnabant; aemulando autem paterna scelera, in seipsos sententiam retorquebant: non enim aedificatio, sed aemulatio loco criminis aestimatur; unde subdit profecto testificamini quod consentitis operibus patrum vestrorum: quoniam quidem ipsi eos occiderunt, vos autem aedificatis eorum sepulchra. AMBROSE; This is a good answer to the foolish superstition of the Jews, who in building the tombs of the prophets condemned the deeds of their fathers, but by rivaling their fathers’ wickedness, throw back the sentence upon themselves. For not the building but the imitation of their deeds is looked upon as a crime. Therefore He adds, Truly you bear witness that you allow, &c. Beda: Simulabant quidem se, ob favorem vulgi captandum, patrum suorum horrere perfidiam, memorias prophetarum qui ab eis occisi sunt, magnifice honorando; sed ipso ore testificantur quantum paternae nequitiae consentiant, iniuriis agendo dominum a prophetis praenuntiatum; unde subditur propterea et sapientia Dei dixit: mittam ad illos prophetas et apostolos, et ex illis occident et persequentur. BEDE; They pretended indeed, in order to win in the favor of the multitude, that they were shocked at the unbelief of their fathers, since by splendidly honoring the memories of the prophets who were slain by them they condemned their deeds. But in their very actions they testify how much they coincide with their fathers’ wickedness, by treating with insult that Lord whom the prophets foretold. Hence it is added, Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute. Ambrosius: Dei sapientia Christus est. Denique in Matthaeo habes: ecce ego mitto ad vos prophetas et sapientes. AMBROSE; The wisdom of God is Christ. The words indeed in Matthew are, Behold I send to you prophets and wise men. Beda: Si autem eadem sapientia Dei prophetas apostolosque misit, cessent haeretici Christo ex virgine principium dare; omittant alium legis et prophetarum, alium novi testamenti Deum praedicare; quamvis saepe etiam apostolica Scriptura prophetas non eos solum qui futuram Christi incarnationem, sed eos qui futura caelestis regni gaudia praedicunt appellet. Sed nequaquam hos crediderim apostolis in catalogi ordine praeferendos. BEDE; But if the same Wisdom of God sent prophets and Apostles, let heretics cease to assign to Christ a beginning from the Virgin; let them no longer declare one God of the Law and Prophets, another of the New Testament. For although the Apostolic Scripture often calls by the name of prophets not only those who foretell the coming Incarnation of Christ, but those also who foretell the future joys of the kingdom of heaven, yet I should never suppose that these were to be placed before the Apostles in the order of enumeration. Athanasius Sive autem occidant, mors occisorum altius contra eos clamabit; sive persequantur, memorialia suae iniquitatis emittunt. Fuga enim persecutionem passorum in magnum redundat persequentium crimen: nemo enim pium et mansuetum fugit, sed potius austerum et moribus imbutum iniquis; et ideo sequitur ut inquiratur sanguis omnium prophetarum, qui effusus est a constitutione mundi a generatione ista. ATHAN. Now if they kill, the death of the slain will cry out the louder against them; if they pursue, they send forth memorials of their iniquity, for flight makes the pursuit of the sufferers to redound to the great disgrace of the pursuers. For no one flees from the merciful and gentle, but rather from the cruel and evil-minded man. And therefore it follows, That the blood of all the prophets who have been slain from the foundation of the world may be required of this generation. Beda: Quaeritur quomodo sanguis omnium prophetarum atque iustorum ab una Iudaeorum generatione requiratur, cum multi sanctorum, sive ante incarnationem, sive post, ab aliis nationibus sint interempti. Sed moris est Scripturarum duas saepe generationes hominum, bonorum malorumque computare. BEDE; It is asked, How comes it that the blood of all the prophets and just men is required of the single generation of the Jews; whereas many of the saints, both before the Incarnation and after, have been slain by other nations? But it is the manner of the Scriptures frequently to reckon two generations of men, one of the good, and the other of the evil. Cyrillus: Etsi ergo dicat demonstrative a generatione ista, non exprimit solum tunc astantes et audientes, sed quemlibet homicidam: astruitur enim simili simile. CYRIL; Although then He says pointedly of this generation, He expresses not merely those who were then standing by Him and listening, but every manslayer. For like is attributed to like. Chrysostomus in Matthaeum: Ceterum si dicat, Iudaeos graviora passuros; hoc non immerito fit, eo quod et peiora omnibus ausi sunt, et nullo praeteritorum castigati fuerunt; sed cum vidissent alios peccasse et punitos fuisse, non fuerunt meliores effecti, sed similia commiserunt; non autem ita quod pro commissis aliorum alii luant poenam. CHRYS. But if He means that the Jews are about to suffer worse things, this will not be undeserved, for they have dared to do worse than all. And they have been corrected by none of their past calamities, but when they saw others sin, and punished, they were not made better, but did likewise; yet it will not be that one shall suffer punishment for the sins of others. Theophylactus: Ostendit autem dominus Iudaeos esse heredes malitiae Cain, ex eo quod subdit a sanguine Abel usque ad sanguinem Zachariae, qui periit inter altare et aedem. Abel siquidem a Cain occisus est; Zachariam autem, quem occiderunt inter altare et aedem, quidam dicunt esse antiquum Zachariam filium Ioiadae sacerdotis. THEOPHYL. But our Lord shows that the Jews have inherited the malice of Cain, since he adds, From the blood of Abel, to the blood of Zacharias, &c. Abel, inasmuch as he was slain by Cain; but Zacharias, whom they slew between the temple and the altar, some say was the Zacharias of old time, the son of Jehoiadah the Priest. Beda: Quare igitur a sanguine Abel, qui primus martyrium passus est, mirum non est; sed quare usque ad sanguinem Zachariae, quaerendum est, cum et multi post eum usque ad nativitatem Christi, et ipso mox nato innocentes perempti sint; nisi forte, quia Abel pastor ovium, Zacharias sacerdos fuit, et hic in campo, ille in atrio templi necatus est, utriusque gradus martyres, et laici scilicet, et altaris officio mancipati, sub eorum intimantur vocabulo. BEDE; Why He begins from the blood of Abel, who was the first martyr, we need not wonder; but why, to the blood, of Zacharias, is a question, since many were slain after him even up to our Lord’s birth, and soon after His birth the Innocents, unless perhaps it was because Abel was a shepherd, Zacharias a Priest. And the one was killed in the field, the other in the court of the temple, martyrs of each class, that is, under their names are shadowed both laymen, and those engaged in the office of the altar. Gregorius Nyssenus: Quidam autem dicunt, quod Zacharias pater Ioannis spiritu prophetiae coniciens mysterium virginitatis intactae Dei genitricis, nequaquam sequestravit illam a loco templi virginibus deputato, volens ostendere quod in potestate conditoris omnium erat novum ortum ostendere, qui enixae vigorem caelibatus non auferret. Erat autem hic locus medius inter altare et aedem, in qua erat altare aeneum situm, ubi propter hoc eum occiderunt. Aiunt etiam, quod, cum audirent regem mundi venturum, dispensative metu subiectionis aggrediuntur eum qui attestabatur ortum ipsius, mactantes sacerdotem in templo. GREG NYSS. But some say that Zacharias, the father of John, by the spirit of prophecy forecasting the mystery of the immaculate virginity of the mother of God, in no wise separated her from the part of the temple set apart for virgins, wishing to show that it was in the power of the Creator of all things to manifest a new birth, while he did not deprive the mother of the glory of her virginity. Now this part was between the altar and the temple, in which was placed the brazen altar, where for this reason they slew him. It is said also, that when they heard the King of the world was about to come, form fear of subjection they designedly attacked him who bore witness to His coming, and slew the priest in the temple. Graecus: Alii autem aliam causam dicunt esse interitus Zachariae: cum enim occiderentur infantes, magnus Ioannes cum coaetaneis suis occidendus erat; sed Elisabeth eripiens filium de medio caedis, petiit eremum: unde cum satellites Herodis Elisabeth et puerum non invenirent, convertunt iram in Zachariam, occidentes ipsum ministrantem in templo. Sequitur vae vobis legisperitis, qui tulistis clavem scientiae. GREEK EX. But others give another reason for the destruction of Zacharias. For at the murder of the children the blessed John was to be slain with the rest of the same age, but Elizabeth, snatching up her son from the midst of the slaughter, sought the desert. And so when Herod’s soldiers could not find Elisabeth and the child, they turn their wrath against Zacharias, killing him as he was ministering in the temple. It follows, Woe to you, lawyers, for you have taken away the key of knowledge. Basilius: Haec vox vae, quae intolerabilibus profertur doloribus, eis convenit qui paulo post detrudendi erunt in grave supplicium. BASIL; This word woe, which is uttered with pain intolerable, is suited to those who were shortly after to be cast out into grievous punishment Cyrillus: Clavem autem scientiae ipsam dicimus esse legem: erat enim lex umbra et figura iustitiae Christi. Decebat ergo legisperitos quasi indagantes legem Moysi et dicta prophetarum, reserare quodammodo populo Iudaeorum ianuas notitiae Christi. Hoc autem non fecerunt; sed e contra derogabant divinis miraculis, et contra eius dogmata clamabant: quid eum auditis? Sic igitur tulerunt, idest abstulerunt, clavem scientiae; unde sequitur ipsi non introistis, et eos qui introibant prohibuistis. Sed et fides est clavis scientiae: fit enim per fidem veritatis cognitio, secundum illud: nisi credideritis, non intelligetis. Sustulerunt igitur legisperiti clavem scientiae, non permittentes homines credere in Christum. CYRIL; Now we say, the law itself is the key of knowledge. For it was both a shadow and a figure of the righteousness of Christ, therefore it became the Lawyers, as instructors of the Law of Moses and the words of the Prophets, to reveal in a certain measure to the Jewish people the knowledge of Christ This they did not, but on the contrary detracted from the divine miracles, and spoke against His teaching, Why hear you him? So then they took away the key of knowledge. Hence it follows, You entered not in yourselves, and them that were entered in you hindered. But faith also is the key of knowledge. For by faith comes also the knowledge of truth according to that of Isaiah, Unless you have believed, you will not understand. The Lawyers then have taken away the key of knowledge, not permitting men to believe in Christ. Augustinus de quaest. Evang: Sed et clavis scientiae est humilitas Christi, quam nec ipsi intelligere, nec ab aliis intelligi volebant. AUG. But the key of knowledge is also the humility of Christ, which they would neither themselves understand, nor let be understood by others. Ambrosius: Arguuntur etiam adhuc sub nomine Iudaeorum, et futuro supplicio statuuntur obnoxii: quia cum doctrinam sibi divinae cognitionis usurpent, et alios impediant, nec ipsi quod profitentur agnoscunt. AMBROSE; Those also are even now condemned under the name of Jews, and made subject to future punishment, who, while usurping to themselves the teaching of divine knowledge, both hinder others, and do not themselves acknowledge that which they profess. Augustinus de Cons. Evang: Haec autem omnia Matthaeus narrat esse dicta postquam dominus in Ierusalem venerat. Lucas autem hic narrat, cum adhuc dominus iter ageret in Ierusalem: unde mihi similes videntur esse sermones, quorum ille alterum, iste alterum narravit. AUG. Now all these things Matthew records to have been said after our Lord had come into Jerusalem. But Luke relates them here, when our Lord was yet on His journey to Jerusalem. From which they appear to me to be similar discourses, of which Matthew has given one, Luke the other. Beda: Quam autem vera perfidiae, simulationis et impietatis suae crimina audierint Pharisaei et legisperiti, ipsi testantur, qui non resipiscere, sed doctorem veritatis insidiis moliuntur aggredi; sequitur enim cum autem hoc ad illos diceret, coeperunt Pharisaei et legisperiti graviter insistere. BEDE; But how true were the charges of unbelief, hypocrisy, and impiety, brought against the Pharisees and Lawyers they themselves testify, striving not to repent, but to entrap the Teacher of truth; for it follows, And as he said these things to them, the Pharisees and Lawyers began to urge him vehemently. Cyrillus: Sumitur autem insistere pro instare, vel invidere, vel saevire. Coeperunt autem interrumpere sermonem eius in pluribus; unde sequitur et os eius opprimere de multis. CYRIL; Now this urging is taken to mean pressing upon Him, or threatening Him, or waxing furious against Him. But they began to interrupt His words in many ways, as it follows, And to force him to speak of many things. Theophylactus: Cum enim plures interrogant unum de diversis materiis, cum nequeat simul omnibus respondere, videtur insipientibus quod dubitet. Hoc igitur ingeniabantur et illi nefarii contra ipsum; sed et aliter quaerebant os eius opprimere; scilicet ut provocarent eum ad aliquid dicendum, unde posset damnari; unde sequitur insidiantes ei, et quaerentes aliquid capere de ore eius, ut accusarent eum. Quod primo dixerat opprimere, nunc dicit capere, vel rapere, aliquid ex ore eius. Interrogabant eum nunc quidem de lege, ut arguant eum quasi blasphemum obloquentem de Moyse; nunc vero de Caesare, ut accusent eum tamquam insidiosum et hostem maiestatis Caesareae THEOPHYL. For when several are questioning a man on different subjects, since he can not reply to all at once, foolish people think he is doubting. This also was part of their wicked design against Him; but they sought also in another way to control His power of speech, namely, by provoking Him to say something by which He might be condemned; whence it follows, Laying in wait for him, and seeking to catch something out of his mouth, that they might accuse him. Having first spoken of “forcing,” Luke now says to catch or seize something from His mouth; at one time indeed they asked Him concerning the Law, that they might convict as a blasphemer Him who accused Moses; but at another time concerning Caesar, that they might accuse Him as a traitor and rebel against the majesty of Caesar.
Caput 12 CHAPTER XII Lectio 1
Theophylactus: Pharisaei quidem conabantur Iesum capere in sermone, ut populos ab eo abducerent; hoc autem in contrarium vertitur: magis enim adibant populi per millenarios congregati, adeo cupientes haerere Christo ut se invicem comprimerent: tam validum quid est veritas, et dolus imbecillis ubique; unde dicitur multis autem turbis circumstantibus, ita ut se invicem conculcarent, coepit dicere ad discipulos suos: attendite a fermento Pharisaeorum, quod est hypocrisis. THEOPHYL. The Pharisees sought indeed to catch Jesus in His talk, that they might lead away the people from Him. But this design of theirs is reversed. For the people came all the more to Him gathered together by thousands, and so desirous to attach themselves to Christ, that they pressed one upon another. So mighty a thing is truth, so feeble every where deceit. Whence it is said, And when there were gathered together a great multitude, insomuch that they bode upon one another, he began to say to his disciples, Beware you of the leaven of tile Pharisees, which is hypocrisy. Gregorius: Quia enim cavillatores erant, ob hoc Christus ab eis sibi cavere admonebat discipulos. CYRIL; For they were false accusers; therefore Christ warned His disciples against them. Gregorius Nazianzenus: Est autem, quando fermentum laudatur, tamquam efficiens panem vitalem; est autem quando vituperatur, significans vetustam et acidam malitiam. GREG NAZ. When leaven is praised it is as composing the bread of life, but when blamed it signifies a lasting and bitter maliciousness. Theophylactus: Vocat igitur fermentum hypocrisim tamquam alterantem et corrumpentem intentiones hominum, quibus se ingesserit: nihil enim sic alterat mores ut hypocrisis. THEOPHYL. He calls their hypocrisy leaven, as perverting and corrupting the intentions of the men in whom it has sprung up. For nothing so changes the characters of men as hypocrisy. Beda: Nam sicut modicum fermentum totam farinae massam corrumpit, sic simulatio animum tota virtutum sinceritate et veritate fraudabit. BEDE; For as a little leaven leavens a whole lump of meal, so hypocrisy will rob the mind of all the purity and integrity of its virtues. Ambrosius: Pulcherrimum autem locum tenendae simplicitatis et aemulandae fidei salvator intexuit, ne Iudaicae more perfidiae, alia promamus in affectu, alia voce simulemus; cum ultimo tempore occulta cogitationum accusantium aut etiam defendentium secretum nostrae mentis aperitura videantur; unde subditur nihil autem opertum est quod non reveletur, neque absconditum quod non sciatur. AMBROSE; Our Lord has introduced a most forcible argument for preserving simplicity, and being zealous for the faith, that we should not after the manner of faithless Jews put one thing in practice, while in words we pretend another, namely, that at the last day the hidden thoughts accusing or else excusing one another, shall be seen to reveal the secrets of our mind. Whence it is added, There is nothing hid which shall not be revealed. Origenes: Aut ergo de illo tempore hoc dicit quando iudicabit Deus occulta hominum; aut id dicit, quia quantumcumque conetur aliquis occultare bona aliorum infamiis, bonum naturaliter latere non potest. ORIGEN; He either then says this concerning that time when God shall judge the secrets of men, or He says it because however much a man may endeavor to hide the good deeds of another by discredit, good of its own nature cannot be concealed. Chrysostomus in Matth: Quasi dicat discipulis: quamvis nunc quidam vocent vos seductores et magos, deteget omnia tempus, et arguet eorum calumniam, et vestram declarabit virtutem: unde quaecumque vobis in parvo angulo Palaestinae locutus sum, haec audacter et fronte detecta et qualibet sublata formidine toti orbi praedicate; et ideo subdit quoniam quae in tenebris dixistis, in lumine dicentur; et quod in aure locuti estis et in cubiculis, praedicabitur in tectis. CHRYS. As if He says to His disciples, Although now some call you deceivers and wizards, time shall reveal all things and convict them of calumny, while it makes known your virtue. Therefore whatsoever things I have spoken to you in the small corner of Palestine, these boldly and with open brow, casting away all fear, proclaim to the whole world. And therefore He adds, Whatsoever you have spoken in darkness shall be heard in light. Beda: Vel hoc dicit, quia quae inter tenebras quondam pressurarum carcerumque umbras locuti vel passi sunt apostoli, nunc clarificata per orbem Ecclesia, lectis eorum actibus publice praedicantur. Sane quod dicit praedicabitur in tectis, iuxta morem provinciae Palaestinae loquitur, ubi solent in tectis residere: non enim tecta nostro more culminibus sublimata, sed plano schemate faciunt aequalia. Ergo dicit praedicabitur in tectis: idest cunctis audientibus palam dicetur. BEDE; Or He says this, because all the things which the Apostles of old spoke and suffered amid the darkness of oppression and the gloom of the prison, are now that the Church is made known through the world and their acts are read, publicly proclaimed. The words, shall be proclaimed on the housetops, are spoken according to the manner of the country of Palestine, where they are accustomed to live on the housetops. For their roofs were not after our way raised to a point, but flat shaped, and level at the top. Therefore He says, proclaimed on the housetops; that is, spoken openly in the hearing of all men. Theophylactus: Vel hoc proponitur Pharisaeis, quasi dicat: o Pharisaei, quae in tenebris dixistis, idest quod in opacis cordibus vestris tentare me conamini, in lumine dicentur: ego enim sum lux, et in me luce notum fiet quicquid vestra machinatur caligo; et quod in aure locuti estis et in cubiculis, idest quicquid mutuis susurris vestris auribus instillastis, praedicabitur in tectis; idest, ita mihi fuit audibile ac si in tectis praedicatum fuisset. Hic etiam intelligere potes quod lux sit Evangelium, tecta vero altae apostolorum animae. Quotquot vero consiliati sunt Pharisaei, divulgata sunt postmodum, et audita in Evangelii luce, flante magno praecone spiritu sancto super apostolorum animas. THEOPHYL. Or this is addressed to the Pharisees; as if He said, O Pharisees, what you have spoken in darkness, that is, all your endeavors to tempt me in the secrets of your hearts, shall be heard in the light, for I am the light, and in My light shall be known whatsoever your darkness devises. And what you have spoken in the ear and in closets, that is, whatsoever in whispers you have poured into one another’s ears, shall be proclaimed on the housetops, that is, was as audible to me as if it had been cried aloud on the housetops. Herein also you may understand that the light is the Gospel, but the housetop the lofty souls of the Apostles. But whatever things the Pharisees plotted together, were afterwards divulged and heard in the light of the Gospel, the great Herald, the Holy Spirit, presiding over the souls of the Apostles.
Lectio 2
Cyrillus: Quoniam gemina est causa perfidiae, quae aut ex inolita malitia aut ex accidenti metu nascitur; ne quis metu territus Deum, quem corde cognoscit, negare cogatur, pulchre addit dico autem vobis amicis meis, ne terreamini ab his qui occidunt corpus. AMBROSE; Since unbelief springs from two causes, either from a deeply-seated malice or a sudden fear; lest any one from terror should be compelled to deny the God whom he acknowledges in his heart, He well adds, And I say to you my friends, Be not afraid of them that kill the body, &c. Cyrillus: Non quibuscumque enim simpliciter hic sermo convenire videtur, sed his qui Deum ex tota diligunt mente: quibus convenit dicere: quis nos separabit a caritate Christi? Qui autem non tales sunt, labiles sunt, et ad prosiliendum parati. Porro dominus dicit: maiorem hac dilectionem nemo habet quam ut animam suam ponat quis pro amicis suis. Quomodo autem non est inconvenientissimum Christo non rependere quod ab eo recepimus? CYRIL; For it is not absolutely to every one that this discourse seems to apply, but to those who love God with their whole heart to whom it belongs to say, Who shall separate us from the love of Christ? But they who are not such, are tottering, and ready to fall down. Moreover out Lord says, Greater love has no man than this, that a man lay down his life for his friends. How then is it not most ungrateful to Christ not to repay Him what we receive? Ambrosius: Mortem etiam docet non esse terribilem, quam locupletiore fenore sit immortalitas redemptura. AMBROSE; He tells us also, that that death is not terrible for which at a far more costly rate of interest immortality is to be purchased. Cyrillus: Est ergo advertendum, quod laboribus parantur coronae et honores, quibus mortales usque ad tempus suam iram extendunt, fitque illis nostrae persecutionis finis corporalis interitus; unde subdit et post hoc non habent amplius quid faciant. CYRIL; We must then consider that crowns and honors are prepared for the labors of those upon whom men are continually venting forth their indignation, and to them the death of the body is the end of their persecutions. Whence He adds, And after this have nothing more that they can do. Beda: Ergo supervacua furiunt insania qui mortua martyrum membra feris avibusque discerpenda proiciunt, cum nequaquam omnipotentiae Dei, quin ea resuscitando vivificet, resistere possint. BEDE; Their rage then is but useless raving, who cast the lifeless limbs of martyrs to be torn in pieces by wild beasts and birds, seeing that they can in no wise prevent the omnipotence of God from quickening and bringing them to life again. Chrysostomus in Matthaeum: Considera qualiter dominus discipulos omnibus superiores constituit, ipsam mortem cunctis terribilem hortans contemnere. Simul autem et documenta immortalitatis animae ostendit eis, cum subdit ostendam autem quem timeatis: timete eum qui postquam occiderit, habet potestatem mittere in Gehennam. CHRYS. Observe how our Lord makes His disciples superior to all, by exhorting them to despise that very death which is terrible to all. At the same time also he brings them proofs of the immortality of the soul: adding, I will forewarn you whom you shall fear: fear him, which after he has killed has power to cast into hell. Ambrosius: Mors enim naturae finis, non poenae est; et ideo mortem supplicii corporalis esse defectum, poenam vero animae esse perpetuam, Deumque solum esse metuendum, cuius potestati non natura praescribat, sed eadem natura subiaceat, concludit: ita dico vobis, hunc timete. AMBROSE; For our natural death is not the end of punishment; and therefore He concludes that death is the cessation of bodily punishment, but the punishment of the soul is everlasting. And God alone is to be feared, to whose power nature prescribes not, but is herself subject; adding, Yes, I say to you, Fear him. Theophylactus: Hinc nota, quod peccatoribus quidem mors ad supplicium fertur, et hic cruciatis ipsis per interitum, et consequenter in Gehennam detrusis; sed si sermonem discusseris, quiddam aliud intelliges: non enim dicit: qui mittit in Gehennam; sed qui potestatem habet mittere: non enim quicumque cum peccato moriuntur, semper mittuntur in Gehennam. Hoc autem dico propter oblationes et distributiones quae fiunt pro defunctis, quae non parum conducunt etiam his qui in gravibus peccatis mortui sunt. THEOPHYL. Here observe, that upon sinners death is sent as a punishment, since they are here tormented by destruction, and afterwards thrust down into hell. But if you will sift the words you will understand something farther. For He says not, “Who casts into hell,” but has power to cast. For not every one dying in sin is forthwith thrust down into hell, but there is sometimes pardon given for the sake of the offerings and prayers which are made for the dead. Ambrosius: Inspiraverat ergo dominus simplicitatis affectum, virtutem mentis erexerat; fides sola nutabat: bene eam de rebus vilioribus roboravit, subdens nonne quinque passeres veneunt dipondio, et unus ex illis non est in oblivione coram Deo? Quasi dicat: si Deus oblivionem passerum non habet, hominum quomodo habere potest? AMBROSE; Our Lord then had instilled the virtue of simplicity, had awakened a courageous spirit. Their faith alone was wavering, and well did He strengthen it by adding with respect to things of less value, Are not five sparrows sold for two farthings? and not one of them is forgotten before God. As if He said, If God forgets not the sparrows, how can He man? Beda: Dipondius genus est ponderis levissimi, ex duobus assibus compositi. BEDE; The dipondius is a coin of the lightest weight, and equal to two asses. Glossa: Quod autem in numeris est unum, hoc in ponderibus assis; quod duo, hoc dipondius. GLOSS. Now that which in number is one is in weight an ass, but that which is two is a dipondius. Ambrosius: Fortasse autem dicat aliquis: quomodo apostolus dixit: nonne de bobus cura est Deo? Cum bos passere pretiosior sit? Sed aliud est cura, aliud scientia. AMBROSE; But perhaps some one will say, How is it that the Apostle says, Does the Lord care for oxen? whereas an ox is of more value than a sparrow; but to care for is one thing, to have knowledge another. Origenes: Ad litteram igitur, acumen divinae provisionis, quae procedit usque ad minima, per hoc significatur; mystice autem quinque passeres spirituales sensus iuste significant, qui excelsa et supra homines sentiunt, Deum intuentes, vocem audientes divinam, gustantes panem vitae, olfacientes odorem unguentorum Christi, palpantes vivum verbum: qui dipondio veneuntes, idest vilipensi ab eis qui ea quae sunt spiritus, stultitiam iudicant, non dantur in oblivione coram Deo. Dicitur autem Deus aliquorum immemor fieri propter eorum facinora. ORIGEN; Literally, hereby is signified the quickness of the Divine foresight, which reaches even to the least things. But mystically, the five sparrows justly represent the spiritual senses, which have perception of high and heavenly things: beholding God, hearing the Divine voice, tasting of the bread of life, smelling the perfume of Christ’s anointing, handling the Word of Life. And these being sold for two farthings, that is, being lightly esteemed by those who count as perishing whatever is of the Spirit, are not forgotten before God. But God is said to be forgetful of some because of their iniquities. Theophylactus: Vel hi quinque sensus duobus assibus venduntur, novo scilicet et veteri testamento: et ideo non dantur oblivioni a Deo: quorum enim sensus traduntur verbo vitae, ut sint apti ad spirituale pabulum, horum semper memor est dominus. THEOPHYL. Or these five senses are sold for two farthings, that is, the New and Old Testament, and are therefore not forgotten by God. Of those whose senses are given up to the word of life that they may be fit for the spiritual food, the Lord is ever mindful. Ambrosius: Vel aliter. Passer bonus est cui volandi natura suppeditat: volandi enim nobis gratiam natura dedit, voluptas abstulit, quae malorum escis gravat animam, atque in naturam corporeae molis inclinat. Quinque igitur corporis sensus si terrenarum sordium cibum quaerant, ad superiorum operum fructus revolare non possunt. Est ergo malus passer qui volandi usum terrenae vitio labis aboleverit, quales sunt isti passeres, qui dipondio veneunt, luxuriae scilicet pretio saecularis: adversarius enim tamquam captiva mancipia vilioris pretio aestimationis addicit; at dominus tamquam speciosa servitia, quae ad imaginem sui fecit, idoneos sui operis aestimat et magno pretio nos redemit. AMBROSE; Or else; A good sparrow is one which nature has furnished with the power of flying; for nature has given us the grace of flying, pleasure has taken it away, which loads with meats the soul of the wicked, and molds it towards the nature of a fleshly mass. The five senses of the body then, if they seek the food of earthly alloy, cannot fly back to the fruits of higher actions. A bad sparrow therefore is one which has lost its habit of flying through the fault of earthly groveling; such are those sparrows which are sold for two farthings, namely, at the price of worldly luxury. For the enemy sets up his, as it were, captive slaves, at the very lowest price. But the Lord, being the fit judge of His own work, has redeemed at a great price us, His noble servants, whom He has made in His own image. Cyrillus: Est igitur sibi curae diligenter nosse sanctorum vitam; unde subditur sed et capilli capitis vestri omnes numerati sunt; per quod significat quod omnia quae ad eos spectant, diligentissime novit: diligentiam enim curae adhibitae numeratio manifestat. CYRIL; It is His care then diligently to know the life of the saints. Whence it follows, But the hairs of your heads are all numbered; by which He means, that of all things which relate to them He has most accurate knowledge, for the numbering manifests the minuteness of the care exercised. Ambrosius: Denique numerum capillorum non in actu computationis, sed in facilitate cognitionis accipitur. Bene tantum numerati dicuntur, quia ea quae volumus servare, numeramus. AMBROSE; Lastly, the numbering of the hairs is not to be taken with reference to the act of reckoning, but to the capability of knowing. Yet they are well said to be numbered, because those things which we wish to preserve we number. Cyrillus: Mystice autem caput quidem hominis est intellectus, capilli vero cogitationes, quae patent Deo. CYRIL; Now mystically, indeed, the head of a man is his understanding, but his hairs the thoughts, which are open to the eye of God. Theophylactus: Vel caput uniuscuiusque fidelium intelliges aptam Christo conversationem; crines autem eius, mortificativa corporis opera, quae numerantur a Deo, et digna sunt provisione divina. THEOPHYL. Or, by the head of each of the faithful, you must understand a conversation meet for Christ, but by his hair, the works of bodily mortification which are numbered by God, and are worthy of the Divine regard. Ambrosius: Si igitur tanta Dei est maiestas ut unus ex passeribus, aut nostrorum numerus capillorum praeter scientiam Dei non sit: quam indignum est aestimare quod fidelium corda dominus aut ignoret, aut spernat, qui viliora cognoscat? Unde convenienter concludit nolite ergo timere: multis passeribus pluris estis vos. AMBROSE; If then such is the majesty of God, that a single sparrow or the number of our hair is not beside His knowledge, how unworthy is it to suppose that the Lord is either ignorant of the hearts of the faithful, or despises them so as to account them of less value. Hence He proceeds to conclude, Fear not then, you are of more value than many sparrows. Beda: Non plures estis legendum est, quod ad comparationem numeri pertinet; sed pluris estis hoc est, apud Deum maioris dignitatis. BEDE; We must not read, You are more, which relates to the comparison of number, but you are of more value, that is, of greater estimation in the sight of God. Athanasius Quaero autem ab Arianis, si quasi dedignaretur Deus alia facere, solum filium fecit, cetera vero filio subrogavit; quomodo provisione utitur usque ad tam modica, capillum et passerem? Quorum enim provisione fungitur, horum creator est suo verbo. ATHAN. Now I ask the Arians, if God, as if disdaining to make all other things, made only His Son, but deputed all things to His Son; how is it that He extends His providence even to such trifling things as our hair, and the sparrows? For upon whatever things He exercises His providence, of these is He the Creator by His own word.
Lectio 3
Beda: Supra dictum est, opera quaelibet et verba abscondita esse revelanda: nunc autem concludit hanc revelationem non in vili quolibet conciliabulo, sed in conspectu supernae civitatis aeternique regis ac iudicis agendam, dicens dico autem vobis: omnis quicumque confessus fuerit me coram hominibus, et filius hominis confitebitur illum coram Angelis Dei. BEDE; It was said above, that every hidden work and word is to be revealed, but He now declares that this revelation is to take place in the presence of the heavenly city and the eternal Judge and King; saying, But I say to you, Whosoever shall confess me, &c. Ambrosius: Praeclare etiam fidem acuendo intexuit, et fidei ipsi virtutum fundamenta subiecit: nam ut fortitudinis incentivum est fides, ita fidei fundamentum est fortitudo. AMBROSE; He has also well introduced faith, stimulating us to its confession, and to faith itself He has placed virtue as a foundation. For as faith is the incentive to fortitude, so is fortitude the strong support of faith. Chrysostomus in Matthaeum: Non est ergo dominus contentus intrinseca fide, sed exteriorem confessionem expostulat, urgens nos ad fiduciam, et maiorem affectum. Et quia hoc omnibus utile est, communiter loquitur, dicens omnis quicumque confessus fuerit me. CHRYS. The Lord is not then content with an inward faith, but requires an outward confession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying, Whosoever shall confess me, &c. Cyrillus: Ait autem Paulus: si confitearis ore tuo dominum Iesum, et credas in corde tuo quod Deus eum a mortuis suscitavit, salvus eris. Totum Christi mysterium in his interpretatur: decet enim prius ortum a Deo patre verbum, idest unigenitum ex ipsius substantia, fateri dominum omnium, non tamquam ab extrinseco et furtivum sortitum dominium, sed existentem revera et naturaliter dominum, sicut et pater. Consequenter oportet fateri quod Deus hunc a mortuis suscitavit; ipsum scilicet factum hominem, et passum in carne pro nobis: sic enim resurrexit a mortuis. Quisquis ergo sic confitebitur Christum coram hominibus, videlicet ut Deum et dominum, Christus eum confitebitur coram Angelis Dei, tunc temporis cum descendet cum sanctis Angelis in gloria patris sui, in saeculi consummatione. CYRIL; Now Paul says, If you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you shall be saved. The whole mystery of Christ is conveyed in these words. For we must first confess that the Word born of God the Father, that is, the only-begotten Son of His substance, is Lord of all, not as one who had gained His Lordship from without and by stealth, but who is in truth by His nature Lord, as well as the Father. Next we must confess that God raised Him from the dead, who was Himself truly made man, and suffered in the flesh for us; for such He rose from the dead. Whoever then will so confess Christ before men, namely, as God and the Lord, Christ will confess him before the angels of God at that time when He shall descend with the holy angels in the glory of His Father at the end of the world. Eusebius: Quid autem erit gloriosius quam ipsum unigenitum Dei verbum attestari pro nobis in divino iudicio, ac ipso effectu remunerationem testimonii promere indicium in animam eius cui testimonium perhibetur? Non enim manens extra eum cui testimonium reddetur, sed habitans in eo, et implens eum lumine suo, testimonium dabit. Cum autem corroborasset eos spe bona per tanta promissa, iterum eos inducit terribilioribus minis, dicens qui autem negaverit me coram hominibus, denegabitur coram Angelis Dei. EUSEBIUS. But what will be more glorious than to have the only-begotten Word of God Himself to bear witness in our behalf at the divine judgment, and by His own love to draw forth as a recompense for confession, a declaration upon that soul to whom He bears witness. For not as abiding without him to whom He bears witness, but as dwelling in him and filling him with light, He will give His testimony. But having confirmed them with good hope by so great promises, He again rouses them by more alarming threats, saying, But he that denies me before men, shall be denied before the Angels of God. Chrysostomus: Et in damnatione maius supplicium, et in bonis maior recompensatio ponitur; quasi dicat: tu hic confiteris, aut negas; ego autem illic: bonorum enim malorumque retributio cum augmento in futuro saeculo te praestolatur. CHRYS. Both in condemnation a greater punishment is announced, and in blessing a greater reward; as if He said, Now you confess and deny, but I then, for a far greater recompense of good and evil awaits them in the world to come. Eusebius: Opportune autem hanc comminationem ponit, ne confessionem ipsius contemnerent propter poenam, quae est negari a filio Dei, quod est a sapientia denegari, et a vita deficere, et lumine privari, et omnibus destitui bonis; sed et haec cuncta pati coram patre, qui est in caelis, et Angelis Dei. EUSEBIUS. He rightly declares this threatening, in order that none should refuse to confess Him by reason of the punishment, which is to be denied by the Son of God, to be disowned by Wisdom, to fall away from life, to be deprived of light, and to lose every blessing; but all these things to suffer before God the Father who is in heaven, and the Angels of God. Cyrillus: Negantes autem sunt primo quidem qui imminente persecutione fidem postposuerunt: abnegant etiam haeresum doctores et discipuli. CYRIL; Now they who deny are first indeed those who in time of persecution renounce the faith. Besides these, there are heretical teachers also, and their disciples. Chrysostomus: Sunt etiam alii abnegationis modi, quos Paulus describit dicens: confitentur se nosse Deum, factis autem negant; et iterum: si quis suorum, et maxime domesticorum, curam non habet, fidem negavit, et infideli est deterior; item: avaritiam fugite, quae est idololatria. Postquam ergo tot sunt modi negationis, palam est quod totidem sunt confessionis; quos quicumque servaverit, audiet illam beatissimam vocem, qua Christus laudabit omnes qui confessi fuerint eum. Attende autem verborum cautelam. In Graeco enim dicit quisquis confitebitur in me, ostendens, quod non propriis viribus, sed adiutus superna gratia, Christum aliquis confitebitur. De negante vero non dixit: in me, sed me; nam destitutus gratia denegat; redarguitur tamen, quia destitutio propter eum qui deseritur fit. CHRYS. There are other modes also of denying which St. Paul describes, saying, They profess that they know God, but in works they deny him. And again, If any provide not for his own, and specially for those of his own house, he has denied the faith, and is worse than an infidel. Also, Flee from covetousness, which is idolatry. Since then there are so many modes of denial, it is plain that there are many likewise of confession, which whosoever has practiced, shall hear that most blessed voice with which Christ greets all who have confessed Him. But mark the precaution of the words. For in the Greek he says, Whosoever shall confess in Me, showing that not by his own strength, but by the aid of grace from above, a man confesses Christ. But of him who denies, He said not “in Me,” but me. For though being destitute of grace he denies, he is nevertheless condemned, because the destitution is owing to him who is forsaken, or he is forsaken for his own fault. Beda: Ne autem ex eo quod ait, eos qui se negaverint esse denegandos, una cunctorum, hoc est eorum qui studio, et eorum qui infirmitate vel ignorantia negant, conditio putaretur, continuo subiecit et omnis qui dicit verbum in filium hominis, remittetur illi; ei autem qui in spiritum sanctum blasphemaverit, non remittetur. BEDE; But lest from what He says, that those who have denied Him are to be denied, it should be supposed that the condition of all was alike, that is, both of those who deny deliberately, and those who deny from infirmity or ignorance, He immediately added, And whosoever shall speak a word against the Son of Man, it shall be forgiven him. Cyrillus: Sed si hoc vult innuere salvator, quod si quod iniuriosum verbum dicatur a nobis in hominem communem, obtinebimus, si poeniteamus, veniam; nulla difficultas est in sermone; quia cum naturaliter bonus sit Deus, emendat volentes poenitere. Verum si ad ipsum Christum retorqueatur sermo, qualiter incondemnabilis est qui dicit verbum in eum? CYRIL; But if our Savior means to imply, that if any injurious word is spoken by us against a common man, we shall obtain pardon if we repent, there is no difficulty in the passage, for since God is by nature merciful, He restores those who are willing to repent. But if the words are referred to Christ how is he not to be condemned who speaks a word against Him? Ambrosius: Utique filium hominis Christum intelligimus, qui de spiritu sancto generatus ex virgine est, eo quod parens eius in terris sola sit virgo. Numquid ergo maior spiritus sanctus Christo, ut in Christum peccantes veniam consequantur, in spiritum sanctum delinquentes remissionem non mereantur adipisci? Sed ubi unitas potestatis est, nulla comparationis est quaestio. AMBROSE; Truly by the Son of Man we understand Christ, Who by the Holy Spirit was born of a virgin, seeing that His only parent on earth is the Virgin. What then, is the Holy Spirit greater than Christ, that they who sin against Christ should obtain pardon, while they who offend against the Holy Spirit are not thought worthy to obtain it? But where there is unity of power there is no question of comparison. Athanasius Viri quidem antiqui, studiosus Origenes et mirandus Theognostus, hanc conscribunt esse spiritus sancti blasphemiam, quando qui digni reputati sunt dono spiritus sancti per Baptismum, regrediuntur ad peccandum: ob hoc enim aiunt illos nec veniam obtinere, prout Paulus dicit: impossibile est eos qui facti sunt participes spiritus sancti, et prolapsi sunt, revocari rursum ad poenitentiam. Addidit autem uterque intentionem propriam. Nam Origenes causam huius sic explicat: Deus quidem pater omnia percurrit et singula continet; virtus autem filii ad sola rationalia extenditur; spiritus vero sanctus solus inest participantibus eum in dono Baptismatis. Quando ergo cathecumeni peccant, et gentiles, peccant in filium, qui in eis manet; possunt tamen veniam obtinere, cum digni fiunt dono regenerationis: quando vero baptizati delinquunt, dicit hoc nefas attingere spiritum, ad quem cum pervenissent, peccaverunt: et ideo irrevocabilem fore damnationem. Theognostus vero ait, quod qui primum et secundum excessit limen, minorem poenam meretur; sed qui tertium quoque pertransit, non amplius accipiet veniam. Primum quidem et secundum limen vocavit doctrinam patris et filii; tertium vero in participatione spiritus sancti, secundum illud: cum venerit spiritus veritatis, docebit vos omnem veritatem: non tamquam doctrina spiritus dogma filii superet, sed quia filius condescendit imperfectis, spiritus vero signaculum est eorum qui perficiuntur. Sic igitur, non quia superet spiritus filium, expers est veniae blasphemia spiritus, sed quia imperfectorum quidem est remissio, perfectis vero nulla restat excusatio. Sed cum filius sit in patre, est in illis in quibus est pater, nec abest spiritus; indivisibilis est enim sancta Trinitas. Ad haec, si omnia per filium facta sunt, et omnia in ipso consistunt, erit ipse nimirum in omnibus, ut necessarium sit peccantem in filium, in patrem et in spiritum sanctum peccare. Sacrum autem Baptisma in nomine patris et filii et spiritus sancti datur: et sic peccantes post Baptismum in sanctam Trinitatem exercent blasphemiam. Ceterum si Pharisaei Baptismum non susceperant, qualiter redarguebat eos ac si blasphemassent in spiritum sanctum, cuius nondum erant facti participes; praesertim cum non de peccatis simpliciter, sed de blasphemia eos increpabat? Differunt autem: quoniam qui peccat, transgreditur legem; qui vero blasphemat, in ipsam offendit deitatem. Sed aliter. Si eis qui delinquunt post Baptisma, non indulgetur vindicta reatuum, qualiter apostolus poenitenti in Corintho condonat: retrogressos vero Galatas parit, quousque Christus denuo formetur in eis? Cur autem et Novatum arguimus interimentem poenitentiam post Baptismum? Apostolus igitur ad Hebraeos non dissipat poenitentiam peccatorum. Sed ne putarent secundum ritum legis, poenitentiae causa multa fore et quotidiana Baptismata, ob hoc poenitere quidem monet; unicam autem fore insinuat per Baptisma renovationem. Talia vero considerans recurro ad dispensationem quae fit in Christo, qui Deus existens, homo factus est: tamquam Deus suscitabat mortuos; sicut carne vestitus sitiebat, laborabat et patiebatur. Quando igitur aliqui spectantes humana, vident dominum sitientem et patientem, et obloquuntur in salvatorem velut in hominem, peccant quidem, possunt tamen cito cum poenituerint, accipere veniam, praetendentes pro causa fragilitatem corporis; quando vero rursus aspicientes aliqui opera deitatis, dubitant de natura corporis, ipsi quoque nimium peccant; sed et his poenitentibus cito potest ignosci, eo quod et ipsi excusationem habent ab operum magnitudine. Quando vero divinitatis opera retorquent ad Diabolum, merito irrevocabilem ferunt scientiam, quoniam arbitrati sunt Diabolum fore Deum, et verum Deum nihil plusquam Daemones in operibus putaverunt habere. Ad hanc ergo perfidiam Pharisaei pervenerant: salvatore enim ostendente patris opera, mortuos suscitans, caecos illuminans, et similia faciens, huiusmodi opera dicebant esse Beelzebub: aeque enim dicere poterant videntes mundi ordinem et erga eum provisionem quod mundus a Beelzebub est creatus. Quamdiu igitur ad humana spectantes mente claudicabant dicentes: nonne hic est carpentarii filius? Et: quomodo litteras quas non didicit, novit? Sustinebat eos tamquam in filium hominis peccantes; sed ubi magis insaniunt dicentes opera Dei esse Beelzebub, non amplius eos sustinuit. Sic enim et tamdiu patres eorum sustinebat, quamdiu causa panis et aquae murmurabant; sed postquam vitulum conflantes, in eum collata sibi divinitus beneficia referunt, puniti sunt: primo quidem non paucis eorum occisis, postmodum dixit: ego autem in die ultionis visitabo hoc peccatum eorum. Talem ergo et nunc Pharisaei audiunt sententiam, ut in flamma Diabolo parata perpetuo corrodantur cum eo. Non igitur faciendo collationem inter blasphemiam dictam in ipsum et spiritum sanctum, haec dixit, tamquam maior sit spiritus; sed utraque blasphemia in ipsum prolata, hanc minorem, illam validiorem ostendit: ipsum enim videntes hominem vituperabant, et eius opera Beelzebub esse dicebant. ATHAN. The ancients indeed, the learned Origen and the great Theognostus, describe this to be the blasphemy against the Holy Ghost, when they who have been counted worthy of the gift of the Holy Spirit in Baptism, fall back into sin. For they say that for this reason they can not obtain pardon; as Paul says, It is impossible for those who have been made partakers of the Holy Ghost to renew them again, &c. But each adds his own explanation. For Origen gives this as his reason; God the Father indeed penetrates and contains all things, but the power of the Son extends to rational things only; the Holy Spirit is only in those who partake of Him in the gift of Baptism. When then catechumens and heathens sin, they sin against the Son who abides in them, yet they may obtain pardon when they become worthy of the gift of regeneration. But when the baptized commit sin, he says that their offense touches the Spirit, after coming to whom they have sinned, and therefore their condemnation must be irrevocable. But Theognostus says, that he who has gone beyond both the first and second threshold deserves less punishment, but he who has also passed the third, shall no more receive pardon. By the first and second threshold, he speaks of the doctrine of the Father and the Son, but by the third the partaking of the Holy Spirit. According to St. John, When the Spirit of truth is come, he will lead you into all truth. Not as though the doctrine of the Spirit was above that of the Son, but because the Son condescends to those who are imperfect, but the Spirit is the seal of those who are perfect. If then not because the Spirit is above the Son, blasphemy against the Spirit is unpardonable; but because remission of sin is indeed to the imperfect, but no excuse remains to the perfect, therefore since the Son is in the Father, He is in those in whom the Father and the Spirit are not absent, for the Holy Trinity cannot be divided. Besides this, if all things were made by the Son, and all things consist in Him, He will Himself be truly in all; so that it must needs be, that he who sins against the Son, sins against the Father also, and against the Holy Spirit. But holy Baptism is given in the name of the Father, and the Son, and the Holy Spirit. And so they that sin after baptism commit blasphemy against the holy Trinity. But if the Pharisees had not received baptism, how did He condemn them as if they had spoken blasphemy against the Holy Spirit, of which they were not yet partakers, especially since He did not accuse them simply of sin, but of blasphemy? But these differ, for he who sins transgresses the Law, but he who blasphemes offends against the Deity Himself. But again, if to those who sin after baptism there is no remission of the punishment of their offenses, how does the Apostle pardon the penitent at Corinth; but he travails in birth of the backsliding Galatians until Christ be formed again in them. And why also do we oppose Novatus, who does away with repentance after baptism? The Apostle to the Hebrews does not thus reject the repentance of sinners, but lest they should suppose that as according to the rites of the Law, under the veil of repentance there could be many and daily baptisms, he therefore warns them indeed to repent, but tells them that there could be only one renewal, namely, by Baptism. But with such considerations I return to the dispensation which is in Christ, who being God was made man; as very God raised the dead; as clothed with the flesh, thirsted, labored, suffered. When any then, looking to human things, see the Lord athirst or in suffering, and speak against the Savior as if against a man, they sin indeed, yet may speedily on repentance receive pardon, alleging as excuse the weakness of His body. And again when any, beholding the works of Deity, doubt concerning the nature of the body, they also sin grievously. But these too if they repent may be quickly pardoned, seeing that they have an excuse in the greatness of the works. But when they refer the works of God to the Devil, justly do they undergo the irrevocable sentence, because they have judged God to be the Devil, and the true God to have nothing more in His works than the evil spirits. To this unbelief then the Pharisees had come. For when the Savior manifested the works of the Father, raising the dead, giving sight to the blind, and such like deeds, they said that these were the works of Beelzebub. As well might they say, looking at the order of the world and the providence exercised over it, that the world was created by Beelzebub. As long then as regarding human things they erred in knowledge, saying, Is not this the carpenter’s son, and how knows this man things which he never learnt? He suffered them as sinning against the Son of man; but when they wax more furious, saying that the works of God are the works of Beelzebub, He no longer endured them. For thus also He endured their fathers so long as their murmurings were for bread and water; but when having found a calf, they impute to it the divine mercies they had received, they were punished. At first indeed multitudes of them were slain, afterwards He said indeed, Nevertheless, in the day when I visit I will visit their sin upon them. Such then is the sentence passed upon the Pharisees, that in the flame prepared for the devil they shall be together with him everlastingly consumed. Not then to make comparison between a blasphemy spoken against Himself and the Holy Spirit said He these things, as if the Spirit were the greater, but each blasphemy being uttered against Him, He shows the one to be greater, the other less. For looking at Him as man they reviled Him, and said that His works were those of Beelzebub. Ambrosius: Sic igitur videtur quibusdam, ut eumdem et filium et spiritum sanctum intelligamus, salva distinctione personarum, et unitate substantiae: quia unus et Deus et homo Christus est spiritus, sicut scriptum est: spiritus ante faciem vestram Christus dominus. Idem spiritus sanctus, qui et pater sanctus, et filius sanctus, et spiritus sanctus. Si ergo utrumque Christus est, quae est diversitas nisi ut sciamus quia divinitatem Christi nobis negare non liceat? AMBROSE; Thus it is thought by some that we should believe both the Son and the Holy Spirit to be the same Christ, preserving the distinction of Persons with the unity of the substance, since Christ both God and man is one Spirit, as it is written, The Spirit before our face, Christ the Lord; the same Spirit is holy, for both the Father is holy and the Son holy, and the Spirit holy. If then Christ is each, what difference is there except we e know that it is not lawful for us to deny the divinity of Christ? Beda: Vel aliter. Qui opera spiritus sancti dicit esse Beelzebub, illi non dimittetur neque in praesenti saeculo, neque in futuro; non quod negamus ei, si poenitentiam agere possit, posse dimitti a Deo; sed quod credamus eum blasphemum, exigentibus meritis, sicut numquam ad remissionem, ita nec ad ipsos dignae poenitentiae fructus esse perventurum, secundum illud: excaecavi oculos eorum ne convertantur, et sanem illos. BEDE; Or else; Whoso said that the works of the Holy Spirit are those of Beelzebub, it shall not be forgiven him either in the present world, or in that which is to come. Not that we deny that if he could come to repentance ho could be forgiven by God, hut that we believe that such a blasphemer as by the necessity of his deserts he would never come to forgiveness, so neither to the fruits themselves of a worthy repentance; according to that, He has blinded their eyes, so that they should not be converted, and I should heal them. Cyrillus: Quod si creatura esset spiritus sanctus, non autem de divina substantia patris et filii, qualiter acta in eum contumelia tantam fert poenam quanta promulgatur contra blasphemantes in Deum? CYRIL; But if the Holy Spirit were a creature, and not of the divine substance of the Father and the Son, how does an injury committed against Him entail upon it so great a punishment as is denounced against those that blaspheme against God? Beda: Neque tamen quicumque spiritum sanctum non esse, aut Deum non esse, sed patre filioque minorem confitentur, hoc irremissibilis blasphemiae crimine tenentur: quia humana ignorantia ducti faciunt, non invidentia diabolica, sicut principes Iudaeorum. BEDE; Nor however are all they who say that the Spirit is not holy, or is not God, but is inferior to the Father and the Son, involved in the crime of unpardonable blasphemy, because they are led to do it through human ignorance, not a demoniacal hatred, as the rulers of tile Jews were. Augustinus de Verb. Dom: Vel aliter. Si hic diceretur: qui blasphemaverit quamcumque blasphemiam in spiritum sanctum, omnem intelligere deberemus; sed quia dictum est qui blasphemaverit in spiritum sanctum, ille intelligatur qui non omni modo, sed eo modo blasphemaverit ut ei numquam possit ignosci: sic enim dictum est: Deus neminem tentat, scilicet non omni, sed quodam tentationis modo. Quis autem sit iste modus blasphemandi contra spiritum sanctum, dicamus. Primum quidem credentium beneficium est in spiritu sancto remissio peccatorum: contra hoc donum gratuitum loquitur cor impoenitens: ipsa ergo impoenitentia est spiritus blasphemia; quae non remittitur neque in hoc saeculo, neque in futuro: quia poenitentia impetrat remissionem in hoc saeculo quae valeat in futuro. AUG. Or if it were here said, “Who has spoken any blasphemy whatever against the Holy Spirit,” we ought then to understand thereby “all blasphemy;” but because it was said, who blasphemes against the Holy Spirit, let it be understood of him that blasphemed not in any way, but in such a manner that it can never be pardoned him. For so when it was said, The Lord tempts no man, that is not spoken of every, but only of a certain kind of temptation. Now what that kind of blasphemy against the Holy Spirit is, let us see. The first blessing of believers is forgiveness of sins in the Holy Spirit. Against this free gift the impenitent heart speaks. Impenitence itself therefore is blasphemy against the Spirit, which is neither forgiven in this world, nor in that which is to come; for repentance gains that forgiveness in this world which is to avail in the world to come. Cyrillus: Cum autem tantum metum incusserit dominus discedentibus a recta confessione, praecepit de cetero non curare de responso, eo quod fideliter dispositis constituit verba congrua spiritus tamquam doctor inhabitans; unde sequitur cum autem inducent vos in synagogas, et ad magistratus et potestates, nolite solliciti esse qualiter aut quid respondeatis, aut quid dicatis. CYRIL; But the Lord after having inspired such great fear, and prepared men to resist those who depart from a right confession, commanded them for the rest to take no care what they should answer, because for those who are faithfully disposed, the Holy Spirit frames fit words, as their teacher, and dwelling within them. Whence it follows, And when they shall bring you into synagogues, take no thought how or what you shall answer. Glossa: Dicit autem qualiter, quantum ad modum proferendi; quid, quantum ad modum inveniendi; respondeatis, interrogantibus, aut quid dicatis, discere volentibus. GLOSS. Now he says, how, with respect to the manner of speaking, what with respect to the manner of intention. How you shall answer to those who ask, or what you shall say to those who wish to learn. Beda: Cum enim propter Christum ducimur ad iudices, voluntatem tamen nostram pro Christo debemus offerre; ceterum in respondendo spiritus sancti gratia ministrabitur; unde subditur spiritus enim sanctus docebit vos in ipsa hora quid oporteat vos dicere. BEDE; For when we are led for Christ’s sake before judges, we ought to offer only our will for Christ, but in answering, the Holy Spirit will supply His grace, as it is added, For the Holy Spirit will teach you, &c. Chrysostomus in Matthaeum: Alibi vero dicitur: estote parati cunctis ad respondendum, quicumque quaesiverint a vobis rationem spei quae fovet vos. Quando namque oritur inter amicos agon, praecipit nos meditari; quando vero terribile est praetorium, et pavor circumquaque, dat proprium monimentum, ut audendum sit et loquendum, non autem obstupescendum. CHRYS. But elsewhere it is said, Be ready to answer every one who shall ask you for a reason of the hope that is in you. When indeed a contest or strife arises among friends, He bids us take thought, but when there are the terrors of a court of justice and fear on every side, He gives His own strength so as to inspire boldness and utterance, but not dismay. Theophylactus: Quoniam igitur duplex est nostra infirmitas, et aut poenae formidine martyrium fugimus, aut quia rudes sumus, et nescimus reddere rationem fidei, utrumque exclusit: metum quidem poenarum in eo quod dixit ne timeatis occidentes corpus; timorem vero inscientiae in hoc quod dixit nolite solliciti esse qualiter aut quid respondeatis. THEOPHYL. Since then our weakness is twofold, and either from fear of punishment we shun martyrdom, or because we are ignorant and can not give a reason of our faith, he has excluded both; the fear of punishment in that He said, Fear not them which kill the body, but the fear of ignorance, when He said, Take no thought how or what you shall answer, &c.
Lectio 4
Ambrosius: Totus superior locus ad subeundam pro confessione domini passionem, aut contemptu mortis, aut spe praemii, aut mansuri denuntiatione supplicii, cui nunquam venia laxetur, instruitur. Et quoniam avaritia plerumque solet tentare virtutem, etiam huius abolendae rei praeceptum subicitur et exemplum, cum dicitur ait autem ei quidam de turba: magister, dic fratri meo ut dividat mecum hereditatem. AMBROSE; The whole of the former passage is given to prepare us for undergoing suffering for confessing the Lord, or for contempt of death, or for the hope of reward, or for denunciation of the punishment that will await him to whom pardon will never be granted. And since covetousness is generally wont to try virtue, for destroying this also, a precept and example is added, as it is said, And one of the company said to him, Speak to my brother, that he divide the inheritance with me. Theophylactus: Hi duo fratres, quia de hereditate paterna dividenda contendebant, consequens erat ut alter alterum fraudare intenderet. Dominus autem docens nos quod non oportet ad terrena flecti, repellit vocantem eum ad hereditatis divisionem; unde sequitur at ille dixit ei: homo, quis me constituit iudicem aut divisorem, scilicet facultatum, super vos? THEOPHYL. As these two brothers were contending concerning the division of their paternal inheritance, it follows that one meant to defraud the other; but our Lord teaches us that we ought not to be set on earthly things, and rebukes him that called Him to the division of inheritance; as it follows, And he said to him, Man, who made me a judge or a divider over you? Beda: Qui magistro supernae pacis gaudia commendanti, terrenae divisionis vult ingerere molestiam, merito homo vocatur, secundum illud: cum sit inter vos zelus et contentio, nonne homines estis? BEDE; He who wills to impose the trouble of division of lands upon the Master who is commending the joys of heavenly peace, is rightly called man, according to that, whereas there is envying, strife, and divisions among you, are you not men? Cyrillus: Fuit autem Dei filius quando factus est similis nobis, constitutus a Deo patre in regem et principem super Sion montem sanctum eius, annuntians mandatum divinum. CYRIL; Now the Son of God, when He was made like to us, was appointed by God the Father to be King and Prince upon his holy Mount of Sion, to make known the Divine command. Ambrosius: Bene ergo terrena declinat qui propter divina descenderat, nec iudex dignatur esse litium et arbiter facultatum, virorum habens mortuorumque iudicium arbitriumque meritorum. Non ergo quid petas, sed a quo postules, intuendum est; nec maioribus intento animo putes minoribus obstrependum: unde non immerito refutatur hic frater, qui dispensatorem caelestium gestiebat corruptibilibus occupare, cum inter fratres patrimonium non iudex medius, sed pietas debeat sequestra dividere: quamquam immortalitatis patrimonium, non pecuniae, sit hominibus expectandum. AMBROSE; Well then does He avoid earthly things who had descended for the sake of divine things, and deigns not to be a judge of strifes and arbiter of laws, having the judgment of the quick and dead and the recompensing of works. You should consider then, not what you seek, but from whom you ask it; and you should not eagerly suppose that the greater are to be disturbed by the less. Therefore is this brother deservedly disappointed who desired to occupy the steward of heavenly things with corruptible, seeing that between brothers no judge should intervene, but natural affection should be the umpire to divide the patrimony, although immortality not riches should be the patrimony which men should wait for. Beda: Occasione autem huius stulti petitoris, adversus avaritiae pestem, et turbas et discipulos praeceptis pariter et exemplis munire satagit; unde sequitur dixitque ad illos: videte, et cavete ab omni avaritia. Dicit autem ab omni, quia nonnulla simpliciter geri videntur, sed internus arbiter qua intentione fiant diiudicat. BEDE; He takes occasion from this foolish petitioner to fortify both the multitudes and His disciples alike by precept and example against the plague of covetousness. Whence it follows, He said to them, Take heed, and beware of all covetousness; and he says, of all, because some things seem to be honestly done, but the internal judge decides with what intention they are done. Cyrillus: Vel dicit ab omni avaritia, scilicet magna et parva. Est enim inutilis avaritia, dicente domino: domos zelatas aedificabitis, et non habitabitis in eis; et alibi: decem iugera vinearum facient lagunculam unam, et triginta modii sementis facient modios tres. Sed et secundum alium modum est inutilis, quem ostendit subdens quia non in abundantia cuiusquam vita eius est ex his quae possidet. CYRIL; Or he says, of all covetousness, that is, great and little. For covetousness is unprofitable, as the Lord says, You shall build houses of hewn stone, and shall not dwell in them. And elsewhere, Yes ten acres of vineyards shall yield one bath, and the seed of an homer shall yield an ephah. But also in another way it is unprofitable, as he shows, adding, For a man’s life consists not in the abundance, &c. Theophylactus: Hoc dicit dominus refellens avarorum intentiones, qui videntur coacervare divitias quasi diu victuri; sed numquid te opulentia longaevum efficiet? Quid igitur manifeste sustines mala, incertae causa quietis? Nam dubium est an debeas attingere senium, cuius gratia thesaurizas. THEOPHYL. This our Lord says to rebuke the motives of the covetous, who seem to heap up riches as if they were going to live for a long time. But will wealth ever make you long lived? Why then cost you manifestly undergo evils for the sake of an uncertain rest? For it is doubtful whether you ought to attain to an old age, for the sake of which you are collecting treasures.
Lectio 5
Theophylactus: Dicto quod ex affluentia opum non protendatur vita humana, ad huius fidem parabolam subdit, dicens dixit autem similitudinem ad illos, dicens: hominis cuiusdam divitis uberes fructus ager attulit. THEOPHYL. Having said that the life of man is not extended by abundance of wealth, he adds a parable to induce belief in this, as it follows, And he spoke a parable to them, saying, The ground of a certain rich man brought forth plentifully. Basilius: Non facturi quidem ex ubertate fructuum aliquid boni, ut magis divina longanimitas pateat, quae usque ad malos suam bonitatem extendit, pluens super iustos et iniustos. Quae vero sunt quae hic homo benefactori recompensat? Non meminit communis naturae, nec arbitratus est oportere quod superfluit, dispensari egentibus: et horrea quidem crepabant prae copia conditorum: avarus tamen animus nequaquam implebatur, nolens veteribus cedere propter avaritiam, nova non valens suscipere propter multitudinem: propter quod imperfecta erant eius consilia, et steriles curae; unde sequitur et cogitabat intra se, dicens: quid faciam, quia non habeo quo congregem fructus meos? Conqueritur aeque pauperibus. An non quem premit inopia, dicit: quid faciam? Unde victus, unde calceamenta? Talia et locuples profert: urgent enim ipsius animam divitiae a promptuariis emanantes, ne forte cum exiverint prosint egentibus; a simili gulosorum, qui mallent edacitate crepare quam indigentibus de reliquiis impartiri. BASIL; Not indeed about to reap any good from his plenty of fruits, but that the mercy of God might the more appear, which extends its goodness even to the bad; sending down His rain upon the just and the unjust. But what are the things wherewith this man repays his Benefactor? He remembered not his fellow-creatures, nor deemed that he ought to give of his superfluities to the needy. His barns indeed bursting from the abundance of his stores, yet was his greedy mind by no means satisfied. He was unwilling to put up with his old ones because of his covetousness, and not able to undertake new ones because of the number, for his counsels were imperfect, and his care barren. Hence it follows, And he thought. His complaint is like that of the poor. Does not the man oppressed with want say, What shall I do, whence can I get food, whence clothing? Such things also the rich man utters. For his mind is distressed on account of his fruits pouring out from his storehouse, lest perchance when they have come forth they should profit the poor; like the glutton who had rather burst from eating, than give any thing of what remains to the starving. Gregorius Moralium: O angustia ex satietate nata. Dicens enim quid faciam? Profecto indicat quia votorum suorum effectibus pressus, sub quodam rerum fasce laborabat. GREG. O adversity, the child of plenty. For saying, What shall I do, he surely betokens, that, oppressed by the success of his wishes, he labors as it were under a load of goods. Basilius: Erat quidem in promptu dicere: aperiam horrea, convocabo egenos; sed cogitat non ut distribuat, sed ut congreget; sequitur enim et dixit: hoc faciam: destruam horrea mea. Bene facis: nam digna destructione nequitiae promptuaria: dissolve horrea, ex quibus nullus consolationem accepit. Subdit et maiora faciam. At si et hoc impleveris, numquid destrues iterum? Quid stultius, quam in infinitum laborare? Horrea sunt tibi, si vis, pauperum domus. Sed dices: cui iniuriam facio, propria retinendo? Nam et sequitur et illuc congregabo omnia quae nata sunt mihi, et bona mea. Dic mihi: quae tua? Unde ea sumens in vitam tulisti? Sicut qui praeveniens spectacula prohiberet advenientes, appropriando sibi quod ad usum communem ordinatur; similes sunt divites, qui communia quae praeoccupaverunt, aestimant sua esse; si enim quilibet suae necessitatis sufficientiam recipiens, relinqueret superfluum indigenti, non esset dives nec pauper. BASIL; It was easy for him to say, I will open my barn, I will call together the needy, but he has no thought of want, only of amassing; for it follows, And he said, This will I do, I will pull down my barns. You do well, for the storehouses of iniquity are worthy of destruction. Bull down your barns, from which no one receives comfort. He adds, I will build greater. But if you shall complete these, wilt you again destroy them? What more foolish than laboring on for ever. Your barns, if you will, are the home of the poor. But you will say, Whom do I wrong by keeping what is my own? For it follows also, And there will I bestow all my fruits and my goods. Tell me what is yours, from whence did you get it and bring it into life? As he who anticipates the public games, injures those who are coming by appropriating to himself what is appointed for the common use, so likewise the rich who regard as their own the common things which they have forestalled. For if every one receiving what is sufficient for his own necessity would leave what remains to the needy, there would be no rich or poor. Cyrillus: Attende et aliter esse frivolum eius verbum, cum dicit congregabo omnia quae nata sunt mihi: quasi non putaret ea divinitus obtinere, sed fructus esse laborum suorum. CYRIL; Observe also in another respect the folly of his words, when he says, I will gather all my fruits, as if he thought that he had not obtained them from God, but that they were the fruits of his own labors. Basilius: Ceterum, si fateris ea tibi divinitus provenisse, an iniustus est Deus inaequaliter res nobis distribuens? Cur tu abundas, ille vero mendicat, nisi ut tu bonae dispensationis merita consequaris, ille vero patientiae braviis decoretur? At tu nonne spoliator es, quae dispensanda suscepisti, propria reputando? Est panis famelici quem tu tenes, nudi tunica quam in conclavi conservas, discalceati calceus qui penes te marcescit, indigentis argentum quod possides inhumatum; quocirca tot iniuriaris quot dare valeres. BASIL; But if you confess that those things have come to you from God, is God then unjust in distributing to us unequally. Why do you abound while another begs? unless that you should gain the rewards of a good stewardship, and be honored with the meed of patience. Are not you then a robber, for counting as your own what you have received to distribute? It is the bread of the famished which you receive, the garment of the naked which you hoard in your chest, the shoe of the barefooted which rots in your possession, the money of the penniless which you have buried in the earth. Wherefore then do you injure so many to whom you might be a benefactor. Chrysostomus: Sed et in hoc errat, quod bona putat quae sunt indifferentia: rerum enim quaedam sunt bonae, quaedam malae, quaedam mediae. Bona quidem sunt castitas et humilitas et huiusmodi; quae cum homo eligit, fit bonus. His autem opposita sunt mala; quae homo dum eligit, fit malus. Media vero sunt, ut divitiae; quae quandoque quidem ordinantur in bonum, scilicet ad eleemosynam; quandoque ad malum, scilicet ad avaritiam; et similiter inopia quandoque ad blasphemiam, quandoque ad sapientiam secundum affectum utentium. CHRYS. But in this he errs, that he thinks those things good which are indifferent. For there are some things good, some evil, some between the two. The good are chastity, and humility, and the like, which when a man chooses he becomes good. But opposed to these are the evil, which when a man chooses he becomes bad; and there are the neutral, as riches, which at one time indeed are directed to good, as to almsgiving, at other times to evil, as to covetousness. And in like manner poverty at one time leads to blasphemy, at another to wisdom, according to the disposition of the user. Cyrillus: Dives igitur non parat permanentia horrea, sed caduca; et, quod stultius est, vitae longitudinem sibi taxat; sequitur enim et dicam animae meae: anima, habes multa bona posita in annos plurimos. Sed, o dives, fructus quidem habes in horreis, sed annos plurimos unde poteris obtinere? CYRIL; The rich man then builds barns which last not, but decay, and what is still more foolish, reckons for himself upon a long life; for it follows, And I will say to my Soul, you have much goods laid up for many years. But, O rich man, you have indeed fruits in your barns, but as for many years whence can you obtain them? Athanasius Si quis autem sic vivat quasi quotidie moriturus, eo quod incerta est naturaliter vita nostra, non peccabit: semper enim maior timor plurimum voluptatis dissolvit. Sed e contrario dives longaevitatem sibi repromittens, ad voluptates aspirat; sequitur enim requiesce, scilicet a labore, comede, bibe, epulare, magno scilicet apparatu. ATHAN. Now if any one lives so as to die daily, seeing that our life is naturally uncertain, he will not sin, for the greater fear destroys very much pleasure, but the rich man on the contrary, promising to himself length of life, seeks after pleasures, for he says Rest, that is, from toil, eat, drink, and be merry, that is, with great luxury. Basilius: Tam improvidus es erga bona animae, ut escas corporeas animae ascribas: si quidem virtutem habet, si fecunda est operationum bonarum, si Deo adhaesit, bona plurima possidet, et bono gaudio gaudet. Verum quia totus carnalis es passionibus subiectus, a ventre, non ab anima clamas. BASIL; You are so careless with respect to the goods of the soul, that you ascribe the meats of the body to the soul. If indeed it has virtue, if it is fruitful in good works, if it clings to God, it possesses many goods, and rejoices with a worthy joy. But because you art altogether carnal and subject to the passions, you speak from your belly, not from your soul. Chrysostomus: Non autem decet vacare deliciis, et impinguare corpus, et attenuare animam, fascemque ei gravare, et tenebras obducere, spissumque velamen: eo quod in deliciis dominativum animae servit, servile vero corporis dominatur. Alimentorum autem indiget corpus, non deliciarum: ut nutriatur, non ut scindatur et fluat: neque enim animae soli, sed et ipsi corpori sunt nocivae deliciae: eo quod ex forti fit debile, ex sano aegrotativum, ex agili grave, ex formoso deforme, ex iuvene veternosum. CHRYS. Now it behoves us not to indulge in delights which fattening the body make lean the soul, and bring a heavy burden upon it, and spread darkness over it, and a thick covering, because in pleasure our governing part which is the soul becomes the slave, but the subject part, namely the body, rules. But the body is in need not of luxuries but of food, that it may be nourished, not that it may be racked and melt away. For not to the soul alone are pleasures hurtful, but to the body itself, because from being a strong body it becomes weak, from being healthy diseased, from being active slothful, from being beautiful unshapely, and from youthful old. Basilius: Permissus autem est deliberare in omnibus, et manifestare propositum proprium, ut condignam mereatur sui affectus sententiam. Sed dum in abdito loquitur, eloquia eius examinantur in caelo, unde sibi responsa proveniunt; sequitur enim dixit autem illi Deus: stulte, hac nocte animam tuam repetent a te. Audi conveniens tibi stultitiae nomen, quod tibi nullus imposuit hominum, sed ipse Deus. BASIL; But he was permitted to deliberate in every thing, and to manifest his purpose, that be might receive a sentence such as his inclinations deserved. But while he speaks in secret, his words are weighed in heaven, from whence the answers come to him. For it follows, But God said to him, you fool, this night your soul shall they require of you. Hear the name of folly, which most properly belongs to you which not man has imposed, but God Himself. Gregorius Moralium: Eadem nocte sublatus est qui multa tempora fuerat praestolatus, ut scilicet qui in longum sibi subsidia colligendo prospexerat, subsequentem diem vel unum minime videret. GREG. The same night he was taken away, who had expected many years, that he indeed who had in gathering stores for himself looked a long time forward, should not see even tile next day. Chrysostomus in Matthaeum et in Orat. de Lazaro: Dicit autem repetent a te: exposcebant enim eam forsan terribiles quaedam virtutes ad hoc missae; quoniam si de civitate in civitatem transeuntes egemus ductore, multo magis anima absoluta a corpore, et ad futuram vitam transmigrans, indigebit ducatu. Ob hoc multoties recusat anima, et regreditur in profundum, cum debet exire a corpore; semper enim stimulat nos conscientia peccatorum, sed praecipue cum debemus trahi ad terribile iudicium. Tunc enim tota congeries criminum innovatur, et prae oculis posita mentem percellit: et sicut carcerati semper quidem dolorosi sunt, tunc autem praecipue cum debent iudici praesentari; sic et anima maxime in ipso tempore de peccato cruciatur et dolet; multo autem magis cum fuerit evulsa. CHRYS.; They shall require of you, for perhaps certain dread powers were sent to require it, since if when going from city to city we want a guide, much more will the soul when released from the body, and passing to a future life, need direction. On this account many times the soul rises and sinks into the deep again, when it ought to depart from the body. For the consciousness of our sins is ever pricking us, but most of all when we are going to be dragged before the awful tribunal. For when the whole accumulation of crimes is brought up again, and placed before the eyes, it astounds the mind. And as prisoners are always indeed sorrowful, but particularly at the time when they are going to be brought before the judge; so also the soul at this time is greatly tormented by sin and afflicted, but much more after it has been removed. Gregorius Moralium: In nocte autem ablata est anima quae in obscuritate cordis est emissa: in nocte ablata est quae considerationis lucem habere noluit, ut quod pati poterat praevideret. Subdit autem quae autem parasti, cuius erunt? GREG; But in the night the soul was taken away which had gone forth in the darkness of its heart, being unwilling to have the light of consideration, so as to foresee what it might suffer. But He adds, Then whose shall those things be which you have provided Chrysostomus: Hic enim ea deseres, non solum nullum inde percipiens commodum, sed et sarcinam peccatorum portans super humeros proprios. Et quae quidem a te congesta sunt, plerumque in manus inimicorum pervenient; a te vero super his ratio requiretur. Sequitur sic est qui sibi thesaurizat et non est in Deum dives. CHRYS. For here shall you leave those things, and not only reap no advantage from them, but carry a load of sins upon your own shoulders. And these things which you have laid up will for the most part come into the hands of enemies, but of thee shall an account of them be required. It follows, So is he that lays up treasure for himself, and is not rich toward God. Beda: Hic enim stultus est, et in nocte rapiendus. Ergo qui vult esse in Deum dives, non sibi thesaurizet, sed pauperibus possessa distribuat. BEDE; For such a one is a fool, and will be taken off in the night. He then who wishes to be rich toward God, will not lay up treasures for himself, but distribute his possessions to the poor. Ambrosius: Frustra enim congregat opes qui se his nescit usurum: neque enim nostra sunt quae non possumus auferre nobiscum: sola virtus comes est defunctorum, sola nos sequitur misericordia, quae tabernacula defunctis acquirit aeterna. AMBROSE; For in vain he amasses wealth who knows not how to use it. Neither are these things ours which we cannot take away with us. Virtue alone is the companion of the dead, mercy alone follows us, which gains for the dead an everlasting habitation.
Lectio 6
Theophylactus: Paulatim dominus provehit ad perfectiorem doctrinam; docuit enim supra cavendum esse ab avaritia, subdiditque parabolam divitis, insinuans per eam quod stultus est qui superflua cupit; deinde procedente sermone, neque de necessariis sinit nos sollicitudinem gerere, avaritiae radicem evellens; unde dicit ideo dico vobis; quasi dicat: postquam stultus est qui sibi maiorem vitae mensuram attribuit, et exinde magis efficitur cupidus, nolite solliciti esse animae vestrae quid manducetis; non quia intelligibilis anima comedat, sed quia non videtur aliter animam posse coniunctam manere corpori, nisi dum nutrimur. Vel quia animati corporis est nutrimentum suscipere, congrue animae nutriri attribuit; nam et virtus nutritiva dicitur anima; ut sic intelligatur: ne solliciti sitis nutritivae parti animae quid edatis. Potest autem etiam corpus mortuum vestiri; unde subdit neque corpori vestro quid induamini. THEOPHYL. The Lord carries us onward by degrees to a more perfect teaching. For He taught us above to beware of covetousness, and He added the parable of the rich man, intimating thereby that the fool is he who desires more than is enough. Then as His discourse goes on, He forbids us to be anxious even about necessary things, plucking out the very root of covetousness; whence he says, Therefore I say to you, Take no thought. As if He said, Since he is a fool, who awards to himself a longer measure of life, and is thereby rendered more covetous; be not you careful for Your soul, what you shall eat, not that the intellectual soul eats, but because there seems no other way for the soul to dwell united to the body except by being nourished. Or because it is a part of the animate body to receive nourishment, he fitly ascribes nourishment to the soul. For the soul is called also a nutritive power, as it is so understood. Be not then anxious for the nourishing part of the soul, what you shall eat. But a dead body may also be clothed, therefore he adds, Nor for your body, what you shall put on. Chrysostomus in Matthaeum: Quod autem dicitur nolite solliciti esse, non idem est quod nolite operari, sed nolite rebus mundanis mente affigi: contingit enim aliquem operantem nihil sollicitum esse. CHRYS. Now the words, Take no thought, are not the same as do no work, but, “Have not your minds fixed on earthly things.” For it so happens, that the man who is working takes no thought. Cyrillus: Praeeminet autem anima cibo, et corpus vestitui; unde subdit anima plus est quam esca, et corpus plusquam vestimentum; quasi dicat: Deus, qui quod maius est exhibuit, quomodo non dabit quod minus est? Non ergo multum nostra intentio modicis insistat, nec intellectus noster serviat ad vestitum et victum quaerendum; magis autem cogitet quaecumque salvant animam, et sublevant ad regnum caelorum. CYRIL; Now the soul is more excellent than food, and the body than clothing. Therefore He adds, The life is more than meat, &c. As if He said, “God who has implanted that which is greater, how will He not give that which is less?” Let not our attention then be stayed upon trifling things, nor our understanding serve to seek for food and raiment, but rather think on whatever saves the soul, and raises it to the kingdom of heaven. Ambrosius: Nihil autem moralius ad faciendam fidem omnia credentibus a Deo posse conferri, quam quod aereus ille spiritus vitale collegium, animae corporisque contubernio foederatum non deficit, nisi cum venerit dies suprema moriendi. Cum igitur anima indumento corporis vestiatur, et vigore animae corpus animetur, absurdum est ut victus nobis copiam defuturam putemus, qui vivendi iugem substantiam consequamur. AMBROSE; Now nothing is more likely to produce conviction in believers that God can give us all things, than the fact, that the ethereal spirit perpetuates the vital union of the soul and body in close fellowship, without our exertion, and the health-giving use of food does not fail until the last day of death has arrived. Since then the soul is clothed with the body as with a garment, and the body is kept alive by the vigor of the soul, it is absurd to suppose that a supply of food will be wanting to us, who are in possession of the everlasting substance of life.
Lectio 7
Cyrillus: Sicut supra erigendo nos ad spiritualem audaciam, per aves induxit, dicens: multis passeribus pluris estis vos, sic et nunc ex volatilibus firmam et indubitabilem fiduciam nobis adducit, dicens considerate corvos, quia non seminant neque metunt, scilicet ad acquirendum cibum, quibus non est cellarium, neque horreum, scilicet ad conservandum; et Deus pascit illos. Quanto magis vos pluris estis illis? CYRIL; As before in raising our minds to spiritual boldness, He assured us by the example of the birds, which are counted of little worth, saying, You are of more value than many sparrows; so now also from the instance of birds, He conveys to us a firm and undoubting trust, saying, Consider the ravens, for they neither sow nor reap, which neither have storehouse nor barn, and God feeds them; how much more are you better than fowls? Beda: Idest, carius vos valetis: quia rationale animal, sicut homo, sublimius ordinatum est in rerum natura, quam irrationabilia, sicut sunt aves. BEDE; That is, you are more precious, because a rational animal like man is of a higher order in the nature of things than irrational things, as the birds are. Ambrosius: Magnum autem quod fide sequamur exemplum: nam volatilibus caeli, quibus nullum exercitium cultionis, nullus de messium fecunditate proventus est, indeficientem providentia divina largitur alimoniam. Verum est igitur causam inopiae nostrae avaritiam videri: etenim illis idcirco sine labore pabuli usus exuberat, quo fructus ad escam communem datos, speciali quodam nesciunt vindicare dominatu. Nos communia amisimus, dum propria vindicamus: nam nec proprium quicquam ubi perpetuum nihil, nec certa copia ubi incertus eventus. AMBROSE: But it is a great thing to follow up this example in faith. For to the birds of the air who have no labor of tilling, no produce from the fruitfulness of crops, Divine Providence grants an unfailing sustenance. It is true then that the cause of our poverty seems to be covetousness. For they have for this reason a toiless and abundant use of food, because they think not of claiming to themselves by any special right fruits given for common food. We have lost what things were common by claiming them as our own. For neither is any thing a man’s own, where nothing is perpetual, nor is supply certain when the end is uncertain. Chrysostomus in Matthaeum: Cum autem posset dominus exemplum ab hominibus sumere qui minime terrena curaverunt, Eliam dico, Moysen et Ioannem, et ceteros huiusmodi, commemoravit volatilia, sequens vetus testimonium, quod ad apem transmittit et formicam, et alia huiusmodi; quibus naturales quosdam mores inseruit conditor. CYRIL; Now whereas our Lord might have taken an example from the men who have cared least about earthly things, such as Elias, Moses, and John, and the like, He made mention of the birds, following the Old Testament, which sends us to the bee and the ant, and others of the same kind, in whom the Creator has implanted certain natural dispositions. Theodoretus: Ideo autem omissa mentione aliorum volatilium, corvorum mentionem facit, quia pullos corvorum speciali providentia Deus nutrit: nam corvi pariunt quidem, non autem nutriunt, sed negligunt pullos suos: quibus miro modo ab aere pabulum quadam aura delatum ad os pervenit, quod hiantes suscipiunt, et sic nutriuntur. Forsan etiam et talia per synecdochen dicta sunt, toto significato per partem: unde in Matthaeo dominus remittit ad volatilia caeli, hic vero specialiter ad corvos, tamquam gulosiores et rapaciores. THEOPHYL. Now the reason that he omits mention of the other birds, and speaks only of the ravens, is, that the young of the ravens are by an especial providence fed by God. For the ravens produce indeed, but do not feed, but neglect their young, to who in a marvelous manner from the air their food comes, brought as it were by the wind, which they receive having their mouths open, and so are nourished. Perhaps also such things were spoken by synecdoche, i.e. the whole signified by a part. Hence in Matthew our Lord refers to the birds of the air, but here more particularly to the ravens, as being more greedy and ravenous than others. Eusebius: In corvis etiam aliquid plus significat: avibus enim colligentibus legumina promptius est alimentum, vescentibus vero carnibus, sicut corvis, difficilius est ad habendum; nec tamen huiusmodi aves defectum pabuli patiuntur propter providentiam Dei diffusam ubique. Utitur autem ad idem et tertio syllogismo, dicens quis autem vestrum cogitando potest adicere ad staturam suam cubitum unum? EUSEBIUS. By the ravens also he signifies something else, for the birds which pick up seeds have a ready source of food, but those that feed on flesh as the ravens do have more difficulty in getting it. Yet birds of this kind suffer from no lack of food, because the providence of God extends every where; but he brings to the same purpose also a third argument, saying, And which of you by taking thought can add to his stature? Chrysostomus: Nota quod animam quidem semel dedit Deus, et eadem perseverat; sed corpus quotidie sumit incrementum. Pertransiens igitur animam quasi non recipientem augmentum, de solo corpore facit mentionem, dans intelligere quod non augetur per solum alimentum, sed provisione divina, per hoc quod nullus nutrimentum accipiendo aliquid ad suam staturam adicere potest; unde concluditur si ergo neque quod minimum est potestis, quid de ceteris solliciti estis? CHRYS. Observe, that when God has once given a soul, it abides the same, but the body is taking growth daily. Passing over then the soul as not receiving increase, he makes mention only of the body, giving us to understand that it is not increased by food alone, but by the Divine Providence, from the fact that no one by receiving nourishment can add any thing to his stature. It is therefore concluded, If you then be not able to do that thing which is least, take no thought for the rest. Eusebius: Quasi dicat: si nullus sua cura corpoream ingeniatus est sibi staturam; sed neque termino temporis vitae potest aliquis vel brevissimum tempus horae excogitando adicere, cur oportet superflue de necessariis vitae cogitare? EUSEBIUS. If no one has by his own skill contrived a bodily stature for himself, but can not add even the shortest delay to the prefixed limit of his time of life, why should we be vainly anxious about the necessaries of life? Beda: Illi ergo tegendi corporis curam relinquite, cuius videtis cura factum esse ut tantae staturae corpus habeatis. BEDE; To Him then leave the care of directing the body, by whose aid you see it to come to pass that you have a body of such a stature. Augustinus de quaest. Evang: Cum autem de augenda corporis statura loqueretur, dicit quod minimum est hoc, scilicet Deo corpora operari. AUG. But in speaking concerning increasing the stature of the body, He refers to that which is least, that is, to God, to make bodies.
Lectio 8
Chrysostomus in Matthaeum: Sicut superius dominus de alimentis monebat, ita et nunc monet de vestitu, dicens considerate lilia agri, quomodo crescunt: non laborant neque nent, ut scilicet sibi faciant indumenta. Sicut autem supra cum dominus dixit: non seminant volatilia, non reprobavit sementem, sed superfluam curam, sic cum dixit non laborant neque nent, non opus interemit, sed cogitationem. CHRYS. As our Lord had before given instruction about c food, so now also about raiment, saying, Consider the lilies of the field how they grow; they toil not, neither do they spin, that is, to make themselves clothing. Now as above when our Lord said, the birds sow not, He did not reprove sowing, but all superfluous trouble; so when He said, They toil not neither do they spin, He does not put an end to work, but to all anxiety about it. Eusebius: Si quis autem mortalium vult decorari pretioso vestitu, videat oculate quod Deus etiam usque ad flores, qui ex terra oriuntur, multiplicem sui sapientiam propagans, ornavit hos diversis coloribus, tenuibus membranis florum, murice et auro longe meliores tincturas accommodans, adeo quod nec penes aliquem regem deliciosum, nec etiam ipsum Salomonem, qui apud antiquos tam in divitiis quam in sapientia et in deliciis celeber fuit, tam pretiosum opus fuerit inventum; unde sequitur dico autem vobis, quia nec Salomon in omni gloria sua vestiebatur sicut unum ex istis. EUSEBIUS. But if a man wishes to be adorned with precious raiment, let him observe closely how even down to the flowers which spring from the earth God extends His manifold wisdom, adorning them with divers colors, so adapting to the delicate membranes of the flowers dyes far superior to gold and purple, that under no luxurious king, not even Solomon himself, who was renowned among the ancients for his riches as for his wisdom and pleasures, has so exquisite a work been devised; and hence it follows, But I say to you, that Solomon in all his glory was not arrayed like one of these. Chrysostomus: Non utitur hic volatilium exemplo, cygnum commemorans aut pavonem, sed lilia: vult enim utrinque declarare hyperbolem, scilicet ab infirmitate rerum, quae tantum sunt sortitae decorem, et a pretio decoris, qui concessus est liliis; unde postmodum non vocat ea lilia, sed fenum, cum subditur si autem fenum quod in agro est hodie: nec dicit: cras non entia; sed subdit: et cras in clibanum mittetur: neque dicit simpliciter: Deus vestit, sed dicit Deus sic vestit, quod multam habet expressionem; et subdit quanto magis vos? Quod est exprimentis pretiositatem et providentiam humani generis. Denique, cum increpare deceret, utitur et hic moderantia, non infidelitatis, sed paucitatis fidei arguens, cum subdit pusillae fidei; ut per hoc magis excitet nos ad dictorum persuasionem; ut non solum non cogitemus de vestibus, sed nec affectemus vestimentorum decorem. CHRYS. He does not here employ the example of the birds, making mention of a swan or a peacock, but the lilies, for he wishes to give force to the argument on both sides, that is to say, both from the meanness of the things which have obtained such honor, and from the excellence of the honor conferred upon them; and hence a little after He does not call them lilies, but grass, as it is added, If then God so clothe the grass, which today is, He says not, which tomorrow is not, but tomorrow is cast into the oven; nor does He say simply, God clothe, but He says, God so clothe, which has much meaning, and adds, how much more you, which expresses His estimation and care of the human race. Lastly, when it behoves Him to find fault, He deals here also with mildness, reproving them not for unbelief, but for littleness of faith, adding, O you of little faith, that He may so the more rouse us up to believe in His words, that we should not only take no thought about our apparel, but not even admire elegance in dress. Cyrillus: Sufficit enim prudentibus solius causa necessitatis aptum habere vestitum, modestiam non excedentem, et ciborum quod satis est. Sufficiunt etiam sanctis quae sunt in Christo spirituales deliciae, et subsequens gloria. CYRIL; For it is sufficient to the prudent for the sake of necessity only, to have a suitable garment, and moderate food, not exceeding what is enough. To the saints it is sufficient even to have those spiritual delights which are in Christ, and the glory that comes after. Ambrosius: Non otiosum autem videtur quod flos vel homini confertur, vel certe plus pene quam hominibus in Salomone praefertur: ut prae claritate coloris Angelorum caelestium gloriam putemus expressam, qui vere mundi istius flores sunt, quod eorum claritatibus mundus ornatur, et bonum odorem sanctificationis aspirant: qui nulla sollicitudine praepediti, nullo usu laboris exerciti, divinae in se liberalitatis gratiam, et caelestis servant dona naturae. Unde bene et hic vestitus gloria sua Salomon, et alibi coopertus ostenditur, quod infirmitatem corporeae naturae, velut virtute quadam mentis adopertam, operum gloria vestiebat. Angeli vero, quorum natura divinior expers manet iniuriae corporalis, recte licet maximo viro praeferuntur. Nec tamen in nobis misericordiam Dei desperare debemus, quibus per resurrectionis gratiam dominus similem Angelorum speciem pollicetur. AMBROSE; Nor does it seem of light moment, that a flower is either compared to man, or even almost more than to man is preferred to Solomon, to make us conceive the glory expressed, from the brightness of the color to be that of the heavenly angels; who are truly the flowers of the other world, since by their brightness the world is adorned, and they breathe forth the pure odor of sanctification, who shackled by no cares, employed in no toilsome task, cherish the grace of the Divine bounty towards them, and the gifts of their heavenly nature. Therefore well also is Solomon here described to be clothed in his own glory, and in another place to be veiled, because the frailty of his bodily nature he clothed as it were by the powers of his mind to the glory of his works. But the Angels, whose diviner nature remains free from bodily injury, are rightly preferred, although he be the greatest man. We should not however despair of God’s mercy to us, to whom by the grace of His resurrection He promises the likeness of angels. Cyrillus: Absonum autem erat discipulos debentes normam et exemplar conversationis honestae aliis tradere, in ea incidere a quibus discedendum esse oportebat eos consulere. Et ideo dominus subdit et vos nolite quaerere quid manducetis, aut quid bibatis. In hoc etiam dominus consuluit non modicum studio sacrarum praedicationum, monens discipulos sollicitudinem humanam abicere. CYRIL; Now it were strange for the disciples, who ought to set before others the rule and pattern of life, to fall into those things, which it was their duty to advise men to renounce; and therefore our Lord adds, And seek not what you shall eat, &c. Herein also our Lord strongly recommends the study of holy preaching, bidding His disciples to cast away all human cares. Beda: Notandum tamen est, quod non ait: nolite quaerere, aut solliciti esse de cibo, aut potu, aut indumento; sed quid manducetis aut bibatis: ubi mihi videntur argui qui, spreto victu vel vestitu communi, lautiora sibi vel austeriora prae his cum quibus vitam ducunt, alimenta vel indumenta requirunt. BEDE; It must however be observed, that He says not, Do not seek or take thought about meat, or drink, or raiment, but what you shall eat or drink, in which He seems to me to reprove those who, despising the common food and clothing, seek for themselves either more delicate or coarser food and clothing than theirs with whom they live. Gregorius Nyssenus: Sed dicetur: aliqui obtinuerunt dominia, honores et divitias, cum orassent; qualiter ergo prohibes nos talia orando quaerere? Et quidem quod omnia haec ad divinum consilium pertineant, omnibus patet; haec tamen a Deo conferuntur petentibus, ut discentes Deum nos exaudire in minoribus petitionibus, elevemur ad altiorem affectum; sicut in pueris videmus, qui mox nati maternis adhaerent uberibus; si vero pubuerit parvulus, spernit mammas, quaerit autem monile, aut aliquid talium, quibus oculus delectatur; postquam autem mens cum corpore creverit, cedens cunctis puerilibus desideriis, quaerit a parentibus quae conveniunt vitae perfectae. GREG NYSS. Some have obtained dominion and honors and riches by praying for them, how then do you forbid; us to seek such things in prayer? And indeed that all these things belong to the Divine counsel is plain to every one, yet are they conferred by God upon those that seek them, in order that by learning that God listens to our lower petitions, we may be raised to the desire of higher things, just as we see in children, who as soon as they are born cling to their mother’s breasts, but when the child grows up it despises the milk, and seeks after a necklace or some such thing with which the eye is delighted; and again when the mind has advanced together with the body, giving up all childish desires, he seeks from his parents those things which are adapted to a perfect life. Augustinus de quaest. Evang: Prohibita autem sollicitudine de alimentis, consequenter ne extollantur admonuit, dicens nolite in sublime tolli. Primo enim haec ad necessitatem complendam homo quaerit; cum autem his abundaverit, incipit de talibus superbire. Tale est hoc ac si se vulneratus aliquis iactet, quia habeat multa emplastra in domo, cum illi bonum esset ut vulnera non haberet, et ne uno quidem indigeret emplastro. AUG. Now having forbidden all thought about food, he next goes on to warn men not to be puffed up, saying, Neither be you lifted up, for man first seeks these things to satisfy his wants, but when he is filled, he begins to be puffed up concerning them. This is just as if a wounded man should boast that he had many plasters in his house, whereas it were well for him that he had no wounds, and needed not even one plaster. Theophylactus: Vel elevationem nihil aliud vocat quam vagum mentis motum, alias aliud meditantis, et ex hoc salientis ad aliud, et sublimia cogitantis. THEOPHYL. Or by being lifted up he means nothing else but an unsteady motion of the mind, meditating first one thing, then another, and jumping from this to that, and imagining lofty things. Basilius: Et ut intelligas huiusmodi elevationem, memento vanitatis propriae iuventutis; si quando manens solus cogitasti de vita et promotionibus, discurrens a principatu in principatum, amplexus es divitias, aedificasti palatia, amicis bene fecisti, ultus es inimicos. Est autem peccatum talis abstractio: intenta enim circa superflua delectatio a veritate seducit; unde convenienter subdit haec enim omnia gentes mundi quaerunt, scilicet voluptatem, divitias et huiusmodi. BASIL; And that you may understand an elation of this kind, remember the vanity of your own youth; if at any time while by yourself you have thought about life and promotions, passing rapidly from one dignity to another, have grasped riches, have built palaces, benefited friends, been revenged upon enemies. Now such abstraction is sin, for to have our delights fixed upon useless things, leads away from the truth. Hence He goes on to add, For all these things do the nations of the world seek after, &c. Gregorius Nyssenus: Adhibere enim sollicitudinem rebus apparentibus proprium est eorum qui nullam supponunt spem futuri saeculi, neque metum iudicii. GREG NYSS. For to be careful about visible things is the part of those who possess no hope of a future life, no fear of judgment to come. Basilius: Sed de necessariis vitae subdit pater autem vester scit quoniam his indigetis. BASIL, But with respect to the necessaries of life, He adds, And your Father knows that you have need of these things. Chrysostomus in Matthaeum: Non dixit: Deus, sed pater, ut ipsos ad maiorem promoveret fiduciam: quis enim est pater qui patiatur necessaria filiis non ministrare? Sed et aliud adicit. Non enim poteris dicere, quod pater quidem est, ignorat tamen his nos indigere; nam qui naturam creavit, eius indigentiam novit. CHRYS. He said not “God,” but your Father, to incite them to greater confidence. For who is a father, and would not allow the want of his children to be supplied? But He adds another thing also; for you could not say that He is indeed a father, yet knows not that we are in need of these things. For He who has created our nature, knows its wants. Ambrosius: Ostendit autem consequenter nec ad praesens, nec in reliquum fidelibus gratiam defuturam, si modo qui divina desiderant, terrena non quaerant. Indecorum quippe est homines curare de cibo, qui militant pro regno. Novit rex quemadmodum familiam suam pascat, alat et vestiat; unde sequitur verumtamen quaerite primum regnum Dei; et haec omnia adicientur vobis. AMBROSE; But He goes on to show, that neither at the present time, nor hereafter, will grace be lacking to the faithful, if only they who desire heavenly things seek not earthly; for it is unworthy for men to care for meats, who fight for a kingdom. The king knows wherewithal he shall support and clothe his own family. Therefore it follows, Bu seek you first the kingdom of God, and all these things shall be added to you. Chrysostomus: Non modo regnum, sed etiam opes Christus pollicetur cum eo. Si enim nos a curis eos eripimus qui praetermittentes sua, nostrorum diligentiam habent, multo magis Deus. CHRYS. Now Christ promises not only a kingdom, but also riches with it; for if we rescue from cares those who neglecting their own concerns are diligent about ours, much more will God. Beda: Indicat enim aliud esse quod principaliter datur, aliud quod superadditur: quia nobis in intentione aeternitas, in usu vero temporalitas esse debet. BEDE; For He declares that there is one thing which is primarily given, another which is superadded; that we ought to make eternity our aim, the present life our business.
Lectio 9
Glossa: Postquam dominus temporalium curam a cordibus discipulorum removit, hic excludit ab eis timorem, ex quo superflua cura procedit, dicens nolite timere, pusillus grex. GLOSS. Our Lord having removed the care of temporal things from the hearts of His disciples, now banishes fear from them, from which superfluous cares proceed, saying, Fear not, &c. Theophylactus: Pusillum gregem dominus vocat volentes discipulos eius fieri: vel quia in hoc saeculo sancti parvi videntur causa voluntariae paupertatis, vel quia superantur a multitudine Angelorum, qui incomparabiliter praecellunt quae nostra sunt. THEOPHYL. Bu the little flock, our Lord signifies those who are willing to become His disciples, or because in this world the Saints seem little because of their voluntary poverty, or because they are outnumbered by the multitude of Angels, who incomparably exceed all that we can boast of. Beda: Pusillum etiam dominus gregem electorum nominat, vel ad comparationem maioris numeri reproborum, vel potius ob humilitatis devotionem. The name little our Lord gives to the company of the elect, either from comparison with the greater number of the reprobate, or rather because of their devout humility. Cyrillus: Quare autem timere non debent, ostendit subdens quia complacuit patri vestro dare vobis regnum, quasi dicat: eum qui tam pretiosa largitur, qualiter pigebit erga vos clementiam exercere? Quamvis enim hic grex parvus sit et natura, et numero, et gloria, bonitas tamen patris concessit et huic pusillo gregi caelestium spirituum sortem, scilicet regnum caelorum. Ergo ut possideatis regnum caelorum, opes terrenas contemnite; unde subditur vendite quae possidetis et date eleemosynam. CYRIL; But why they ought not to fear, He shows, adding, for it is your Father’s good pleasure; as if He says, How shall He who gives such precious things be wearied in showing mercy towards you? For although His Flock is little both in nature and number and renown, yet the goodness of the Father has granted even to this little flock the lot of heavenly spirits, that is, the kingdom of heaven. Therefore that you may possess the kingdom of heaven, despise this world’s wealth. Hence it is added, Sell that you have, &c. Beda: Quasi dicat: nolite timere ne propter regnum Dei militantibus huius vitae necessaria desint; quin etiam possessa propter eleemosynam vendite: quod tunc digne fit, quando quis semel pro domino suo omnibus spretis, nihilominus post hoc labore manuum operatur, unde et victum transigere, et eleemosynam dare queat. BEDE; As if He says, Fear not lest they who warfare for the kingdom of God, should be in want of the necessaries of this life. But sell that you have for alms’ sake, which then is done worthily, when a man having once for his Lord’s sake forsaken all that he has, nevertheless afterwards labors with his hands that he may be able both to gain his living, and give alms. Chrysostomus in Matthaeum: Non est enim peccatum quod eleemosyna nequeat abolere; antidotum est cuilibet conveniens vulneri: sed et eleemosyna non solum in pecuniis fit, sed et in rebus, dum aliquis alium protegit, dum medicus medetur, dum sapiens consulit. CHRYS. For there is no sin which almsgiving does not avail to blot out. It is a salve adapted to every wound. But almsgiving has to do not only with money, but with all matters also wherein man succors man, as when the physician heals, and the wise man gives counsel. Gregorius Nazianzenus: Vereor autem ne putes pietatis tibi necessitatem non esse, sed arbitrium. Opinabar et ipse hoc; sed terrent me hoedi ad sinistram statuti, non quia rapuerunt, sed quia Christum in egentibus non placaverunt. GREG NAZ. Now I fear lest you should think deeds of mercy to be not necessary to you, but voluntary. I also thought so, but was alarmed at the goats placed on the left hand, not because they robbed, but did not minister to Christ among the poor. Chrysostomus: Nam sine eleemosyna impossibile est regnum videre. Sicut enim fons, si aquas in se continuerit, vitiatur; sic et divites, cum omnia penes se teneant. CHRYS. For without alms it is impossible to see the kingdom. For as a fountain if it keeps its waters within itself grows foul, so also rich men when they retain every thing in their possession. Basilius: Sed quaeret aliquis: quid considerantem oportet vendere quae possidentur? Numquid tamquam eis naturaliter noxiis, vel propter tentationem accidentem animabus ab eis? Ad hoc dicendum est, primo quidem quod singulum eorum quae sunt, si per seipsum malum existeret, non esset creatura Dei; omnis enim creatura Dei bona: consequenter autem, quia mandatum dominicum non docuit abicere tamquam mala quae possidentur, sed dispensare, dicens et date eleemosynam. BASIL; But some one will ask, upon what grounds ought we to sell that which we have? Is it that these things are by nature hurtful, or because of the temptation to our souls? To this we must answer, first, that every thing existing in the world if it were in itself evil, would be no creation of God, for every creation of God is good. And next, that our Lord’s command teaches us not to cast away as evil what we possess, but to distribute, saying, and give alms. Cyrillus: Molestum autem forte est hoc mandatum divitibus; sanam tamen mentem habentibus non est inutile: thesaurizant enim sibi regnum caeleste; unde sequitur facite vobis sacculos qui non veterascunt. CYRIL; Now perhaps this command is irksome to the rich, yet to those who are of a sound mind, it is not unprofitable, for their treasure is the kingdom of heaven. Hence it follows, Provide for yourselves bags which wax not old, &c. Beda: Eleemosynas videlicet operando, quarum merces in aeternum maneat: ubi non hoc praeceptum esse putandum est, ut nil pecuniae reservetur a sanctis, vel suis, vel pauperum usibus; cum et ipse dominus, cui Angeli ministrabant, loculos habuisse legatur, a fidelibus oblata conservans; sed ne Deo propter ista serviatur, et ob inopiae timorem iustitia deseratur. BEDE; That is, by doing alms, the reward of which abides for ever; which must not be taken as a command that no money be kept by the saints either for their own, or the use of the poor, since we read that our Lord Himself, to whom the angels ministered, had a bag in which he kept the offerings of the faithful; but that God should not be obeyed for the sake of such things, and righteousness be not forsaken from fear of poverty. Gregorius Nyssenus: Praecipit autem sensibiles et terrenas opes sursum concedere, quo virtus corruptiva non attingit; unde subdit thesaurum non deficientem in caelis, quo fur non appropiat, neque tinea corrumpit. GREG NYSS. But He bids us lay up our visible and earthly treasures where the power of corruption does not reach, and hence He adds, a treasure that fails not, &c. Theophylactus: Quasi dicat: hic tinea demolitur, non autem in caelis. Deinde quia tinea quaedam non demolitur, addidit de fure: aurum enim non demolitur tinea, sed fur tollit. THEOPHYL. As if He said, “Here the moth corrupts, but there is no corruption in heaven.” Then because there are some things which the moth does not corrupt, He goes on to speak of the thief, For gold the moth corrupts not, but the thief takes an away. Beda: Sive igitur hoc simpliciter accipiendum est, quod pecunia servata deficiat, data autem proximo, perennem fructum conferat in caelis: seu ita quod thesaurus boni operis si commodi terrestris occasione condatur, facile corruptus intereat: at si caelesti solum intentione congeratur, non exterius hominum favore, quasi a fure qui deforis rapit, non intus inani gloria, quasi a tinea quae interius scindit, valet maculari. BEDE; Whether then should it be simply understood, that money kept fails, but given away to our neighbor bears everlasting fruit in heaven; or, that the treasure of good works, if it be stored up for the sake of earthly advantage, is soon corrupted and perishes; but if it be laid up solely from heavenly motives, neither outwardly by the favor of men, as by the thief which steals from without, nor inwardly by vainglory, as by the moth which devours within, can it be defiled. Glossa: Vel fures sunt haeretici, et Daemones, qui ad hoc intenti sunt ut spiritualibus nos spolient. Tinea, quae vestes latenter rodit, invidia est, quae studium bonum lacerat, et compactionem unitatis dissipat. GLOSS. Or, the thieves are heretics and evil spirits, who are bent upon depriving us of spiritual things. The moth which secretly frets the garments is envy, which mars good desires, and bursts the bonds of charity. Theophylactus: Porro, quia non omnia furto tolluntur, addit potiorem rationem et nullam prorsus patientem instantiam, dicens ubi enim thesaurus vester est, ibi et cor vestrum erit: quasi dicat: esto quod nec tinea demoliatur, nec fur tollat; hoc ipsum quod est habere cor affixum thesauro sepulto, et divinum opus, scilicet animam, terrae immergere, quanto est dignum supplicio? THEOPHYL. Moreover, because all things are not taken away by theft, He adds a more excellent reason, and one which admits of no objection whatever, saying, For where your treasure is, there will your hearts be also; as if He says, “Suppose that neither moth corrupts nor thief takes away, yet this very thing, namely, to have the heart fixed in a buried treasure, and to sink to the earth a divine work, that is, the soul, how great a punishment it deserves.” Eusebius: Nam quilibet homo naturaliter dependet ab eo erga quod studet; illuc totum animum applicat ubi totum commodum possidere putavit. Unde si quis in rebus praesentis vitae habeat totam mentem et intentionem, quam cor nominavit, in terrenis versatur: si vero mentem applicaverit ad caelestia, ibi mentem habebit, ut videatur solo corpore cum hominibus conversari, animo vero iam sit aggressus mansiones caelestes. EUSEBIUS. For every man naturally dwells upon that which is the object of his desire, and thither he directs all his thoughts, where he supposes his whole interest to rest. If any one then has his whole mind and affections, which he calls the heart, set on things of this present life, he lives in earthly things. But if he has given his mind to heavenly things, there will his mind be; so that he seems with his body only to live with men, but with his mind to have already reached the heavenly mansion. Beda: Hoc autem non solum de pecunia, sed de cunctis passionibus sentiendum est: luxuriosi epulae sunt thesauri, lascivi ludicra, amatoris libido. BEDE; Now this must not only be felt concerning love of money, but all the passions. Luxurious feasts are treasures; also the sports of the gay and the desires of the lover.
Lectio 10
Theophylactus: Postquam suum discipulum modestum statuit dominus, spolians eum qualibet vitae cura et elevatione, iam nunc ad ministrandum inducit, dicens sint lumbi vestri praecincti, idest semper proclives ad exequenda opera domini vestri; et lucernae ardentes, idest, non ducatis vitam in tenebris, sed adsit vobis lux rationis, ostendens vobis agenda et fugienda: est enim hic mundus nox. Cincti vero lumbos sunt qui practicam exequuntur; nam talis est ministrantium habitus, quibus oportet adesse et lucernas ardentes, idest discretionis donum: ut valeat dignoscere practicus non solum quid oporteat agere, sed et quomodo: alioquin in praecipitium superbiae homines ruunt. Notandum autem quod primo iubet lumbos praecingi, secundo lucernas ardere: nam primo quidem est operatio, deinde speculatio, quae est illustratio mentis. Ideo studeamus exercere virtutes, ut duas lucernas habeamus ardentes, scilicet conceptum mentis iugiter in anima emicantem, quo nos illustramur, et doctrinam, qua ceteros illuminamus. THEOPHYL. Our Lord having taught His disciples moderation, taking from them all care and conceit of this life, now leads them on to serve and obey, saying, Let your loins be girded, that is, always ready to do the work of your Lord, and your lamps burning, that is, do not lead a life in darkness, but have with you the light of reason, showing you what to do and what to avoid. For this world is the night, but they have their loins girded, who follow a practical or active life. For such is the condition of servants who must have with them also lamps burning; that is, the gift of discernment, that the active man may be able to distinguish not only what he ought to do, but in what way; otherwise men rush down the precipice of pride. But we must observe, that He first orders our loins to be girded, secondly, our lamps to be burning. For first indeed comes action, then reflection, which is an enlightening of the mind. Let us then strive to exercise the virtues, that we may have two lamps burning, that is, the conception of the mind ever shining forth in the soul, by which we are ourselves enlightened, and learning, whereby we enlighten others. Maximus: Vel lucernas accensas docet habere per orationem et contemplationem, et spiritualem dilectionem. MAXIM. Or, he teaches us to keep our lamps burning, by prayer and contemplation and spiritual love. Cyrillus: Vel subcingi significat agilitatem et promptitudinem ad sustinenda mala intuitu divini amoris; lucernae autem accensio significat, ut non patiamur aliquos in tenebris ignorantiae vivere. CYRIL; Or, to be girded, signifies activity and readiness to undergo evils from regard to Divine love. But the burning of the lamp signifies that we should not suffer any to live in the darkness of ignorance. Gregorius in Evang: Vel aliter. Lumbos praecingimus cum carnis luxuriam per continentiam coarctamus: viris enim luxuria in lumbis est, feminis in umbilico. A principali igitur sexu lumborum nomine luxuria designatur. Sed quia minus est mala non agere, nisi etiam quisque studeat bonis operibus insudare, additur et lucernae ardentes; quas in manibus tenemus cum per bona opera, proximis nostris lucis exempla monstramus. GREG. Or else, we gird our loins when by continence we control the lusts of the flesh. For the lust of men is in their loins, and of women in their womb; by the name of loins, therefore, from the principal sex, lust is signified. But because it is a small thing not to do evil, unless also men strive to labor in good works, it is added, And your lamps burning in your hands; for we hold burning lamps in our hands, when by good works we show forth bright examples to our neighbors. Augustinus de quaest. Evang: Vel docet et lumbos praecingere propter continentiam ab amore rerum saecularium, et lucernas ardentes habere, ut hoc ipsum vero fine et recta intentione fiat. AUG. Or, He teaches us also to gird our loins for the sake of keeping ourselves from the love of the things of this world, and to have our lamps burning, that this thing may be done with a true end and right intention. Gregorius: Sed si utrumque horum agitur, restat ut quisquis ille est, totam spem suam in redemptoris sui adventu constituat; unde subditur et vos similes hominibus expectantibus dominum suum quando revertatur a nuptiis. Ad nuptias quippe dominus abiit, quia ascendens in caelum supernam sibi multitudinem Angelorum novus homo copulavit. GREG. But if a man has both of these, whosoever he be, nothing remains for him but that he should place his whole expectation on the coming of the Redeemer. Therefore it is added, And be you like to men that wait for their Lord, when he will return from the wedding, &c. For our Lord went to the wedding when ascending up into heaven as the Bridegroom He joined to Himself the heavenly multitude of angels. Theophylactus: Quotidie etiam in caelis desponsat sanctorum animas, quas ei Paulus vel alius similis offert virginem castam. Redit autem a nuptiis celebratis in caelis, forsan quidem universaliter in consummatione totius mundi, quando veniet de caelo in gloria patris; forsan etiam singulis horis astans inopinate particulari uniuscuiusque consummationi. THEOPHYL. Daily also in the heavens He betroths the souls of the Saints, whom Paul or another offers to Him, as a chaste virgin. But He returns from the celebration of the heavenly marriage, perhaps to all at the end of the whole world, when He shall come from heaven in the glory of the Father; perhaps also every hour standing suddenly present at the death of each individual. Cyrillus: Considera etiam, quod a nuptiis quasi a solemnitate venit, in qua semper existit divinitas: nihil enim potest incorruptibili naturae inferre tristitiam. CYRIL; Now consider that He comes from the wedding as from a festival, which God is ever keeping; for nothing can cause sadness to the Incorruptible Nature. Gregorius Nyssenus: Vel aliter. Consummatis nuptiis, et desponsata sibi Ecclesia, et admissa ea in thalamum secretorum, praestolabantur Angeli reditum regis ad naturalem beatitudinem; quibus similem fieri decet nostram vitam; ut sicut illi sine malitia conversantes parati fuerint dominicum regressum recipere; sic et nos vigilantes ad obedientiam promptos nos faciamus cum advenerit pulsans; sequitur enim ut cum venerit et pulsaverit, confestim aperiant illi. GREG NYSS. Or else, when the wedding was celebrated and the Church received into the secret bridal chamber, in the angels were expecting the return of the King to His own natural blessedness. And after their example we order our life, that as they living together without evil, are prepared to welcome their Lord’s return, so we also, keeping watch at the door, should make ourselves ready to obey Him when He comes knocking; for it follows, that when he comes and knocks, they may open to him immediately. Gregorius in Evang: Venit quippe cum ad iudicium properat; pulsat vero cum iam per aegritudinis molestiam esse mortem vicinam designat. Cui confestim aperimus, si hunc cum amore suscipimus. Aperire enim iudici pulsanti non vult, qui exire de corpore trepidat, et eum quem contempsisse se meminit, videre iudicem formidat: qui autem de sua spe et operatione securus est, pulsanti confestim aperit: quia cum tempus propinquae mortis agnoverit, de gloria retributionis hilarescit unde subditur beati servi illi, quos cum venerit dominus, invenerit vigilantes. Vigilat qui ad aspectum veri luminis mentis oculos apertos tenet; qui servat operando quod credit; qui a se torporis et negligentiae tenebras repellit. GREG. For He comes when He hastens to judgment, but He knocks, when already by the pain of sickness He denotes that death is at hand; to whom we immediately open if we receive Him with love. For he who trembles to depart from the body, has no wish to open to the Judge knocking, and dreads to see that Judge whom he remembers to have despised. But he who rests secure concerning his hope and works, immediately opens to Him that knocks; for when he is aware of the time of death drawing near, he grows joyful, because of the glory of his reward; and hence it is added, Blessed are the servants whom the Lord when he comes shall find watching. He watches who keeps the eyes of his mind open to behold the true light; who by his works maintains that which he beholds, who drives from himself the darkness of sloth and carelessness. Gregorius Nyssenus: Propter hanc igitur vigiliam observandam supra dominus monuit, ut sint lumbi praecincti, et lucernae ardentes: lumen enim oppositum oculis pellit somnolentiam oculorum, lumbi etiam cingulo perstricti reddunt corpus insusceptibile somni; nam qui praecinctus est castitate, et pura conscientia illustratus, perseverat insomnis. GREG NYSS. For the sake then of keeping watch, our Lord advised above that our loins should be girded, and our lamps burning, for light when placed before the eyes drives away sleep. The loins also when tied with a girdle, make the body incapable of sleep. For he who is girt about with chastity, and illuminated by a pure conscience, continues wakeful. Cyrillus: Cum igitur dominus veniens suos insomnes invenerit, et praecinctos, cor illuminatum habentes, tunc eos promulgabit beatos; sequitur enim amen dico vobis, quia praecinget se: ex quo percipimus quod similia nobis retribuet, dum cum succinctis se praecinget. CYRIL; When then our Lord coming shall find us awake and girded, having our hearts enlightened, He will then pronounce us blessed, for it follows, Verily I say to you, that he shall gird himself, from which we perceive that He will recompense us in like manner, seeing that He will gird Himself with those that are girded. Origenes: Erit enim praecinctus iustitia circa lumbos suos, secundum Isaiam. ORIGEN; For He will be girded about His loins with righteousness. Gregorius: Per quam praecingit se, idest ad retributionem se praeparat. GREG. By which He girds Himself, that is, prepares for judgment. Theophylactus: Vel praecinget se in eo quod non totam ubertatem bonorum largitur, sed hanc cohibet secundum certam mensuram. Quis enim Deum capere potest quantus est? Unde Seraphim velari dicuntur propter excellentiam divini splendoris. Sequitur et faciet illos discumbere, idest omnino requiescere: sicut enim discumbens totum corpus facit quiescere, sic in futuro adventu sancti totaliter requiescent. Hic enim non habuerunt requiem corporis, illic vero simul cum animabus spiritualia corpora incorruptionem sortita, plena gaudebunt quiete. THEOPHYL. Or, He will gird Himself, in that He imparts not the whole fullness of blessings, but confines it within a certain measure. For who can comprehend God how great He is? Therefore are the Seraphims said to veil their countenance, because of the excellence of the Divine brightness. It follows, and will make them to sit down; for as a man sitting down causes his whole body to rest, so in the future coming the Saints will have complete rest; for here they have not rest for the body, but there together with their souls their spiritual bodies partaking of immortality will rejoice in perfect rest. Cyrillus: Faciet igitur illos discumbere, quasi fessos refocillans, apponens spirituales delicias, et statuens dapsilem donorum suorum mensam. CYRIL; He will then make them to sit down as a refreshment to the weary, setting before them spiritual enjoyments, and ordering a sumptuous table of His gifts. Dionysius ad Titum: Discubitum enim opinamur quietem a multis laboribus, et vitam sine laesione, et conversationem divinam in lumine et regione viventium; universo sancto affectu adimpletam et copiosam donationem omnium donorum, secundum quam laetitia adimplentur; hoc est enim quod Iesus faciet eos recumbere, dans eis perpetuam quietem, et distribuens eis bonorum multitudinem; unde sequitur et transiens ministrabit illis. DIONYSIUS AR. The “sitting down” is taken to be the repose from many labors, a life without annoyance, the divine conversation of those that dwell in the region of light enriched with all holy affections, and an abundant pouring forth of all gifts, whereby they are filled with joy. For the reason why Jesus makes them to sit down, is that He might give them perpetual rest, and distribute to them blessings without number. Therefore it follows, And will pass over and serve them. Theophylactus: Quasi vicem aequalem eis reddens, ut sicut ipsi ministraverunt ei, ita et ipse eis ministret. THEOPHYL. That is, Give back to them, as it were, an equal return, that as they served Him, so also He will serve them. Gregorius in Evang: Transiens vero dictum est cum de iudicio ad regnum redit. Vel dominus nobis post iudicium transit, qui ab humanitatis forma in divinitatis suae contemplationem nos elevat. GREG. But He is said to be passing over, when He returns from the judgment to His kingdom. Or the Lord passes to us after the judgment, and raises us from the form of His humanity to a contemplation of His divinity. Cyrillus: Novit autem dominus lubricum fragilitatis humanae ad peccandum; sed quoniam bonus est, desperare non sinit, sed magis miseretur, et dat nobis poenitentiam in salutis antidotum; et ideo subdit et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi. Dividunt enim excubantes in moeniis civitatum, et hostium servantes aggressus, noctem in tres aut quatuor vigilias. CYRIL; Our Lord knew the proneness of human infirmity to sin, but because He is merciful, He does not allow us to despair, but rather has compassion, and gives us repentance as a saving remedy. And therefore He adds, And if he shall come in the second watch, &c. For they who keep watch on the walls of cities, or observe the attacks of the enemy, divide the night into three or four watches. Gregorius: Prima ergo vigilia primaevum tempus est vitae nostrae, idest pueritia; secunda, adolescentia vel iuventus; tertia autem senectus accipitur. Qui ergo vigilare in prima vigilia noluit, custodiat in secunda: et qui in secunda noluit, tertiae vigiliae remedia non amittat: ut qui converti in pueritia neglexit, saltem in tempore iuventutis vel in senectute resipiscat. GREG. The first watch then is the earliest time of our life, that is, childhood, the second youth and manhood, but the third represents old age. He then who is unwilling to watch in the first, let him keep even the second. And he who is unwilling in the second, let him not lose the remedies of the third watch, that he who has neglected conversion in childhood, may at least in the time of youth or old age recover himself. Cyrillus: De prima tamen vigilia mentionem non facit, quia pueritia non punitur a Deo, sed veniam meretur. Secunda vero et tertia aetas, debet obedientiam Deo, et vitam honestam ducere ad voluntatem ipsius. CYRIL; Of the first watch, however, he makes no mention, for childhood is not punished by God, but obtains pardon; but the second and third age owe obedience to God, and the leading of an honest life according to His will. Graecus: Vel ad primam vigiliam pertinent diligentius viventes, quasi primum gradum sortiti; ad secundam vero mediae conversationis mensuram tenentes; ad tertiam vero qui sunt infra hos; et idem de quarta putandum est, et, si contingat, de quinta: diversae enim sunt conversationum mensurae, et bonus remunerator metitur unicuique quod dignum est. GREEK EX. Or, to the first watch belong those who live more carefully, as having gained the first step, but to the second, those who keep the measure of a moderate conversation, but to the third, those who are below these. And the same must be supposed of the fourth, and if it should so happen also of the fifth. For there are different measures of life, and a good rewarder metes out to every man according to his deserts. Theophylactus: Vel quia vigiliae sunt horae noctis provocantes soporem hominibus, intelligas etiam in vita nostra esse quasdam horas quae faciunt nos beatos, si insomnes reperti fuerimus. Rapuit tibi aliquis facultates, defuncti sunt tibi filii, accusatus es: sed si in his temporibus non feceris contra Dei mandata quidquam, vigilantem te inveniet in secunda et tertia vigilia, idest in tempore malo perniciosum somnum animabus lentis inferente. THEOPHYL. Or since the watches are the hours of the night which lull men to sleep, you must understand that there are also in our life certain hours which make us happy if we are found awake. Does any one seize your goods? Are your children dead? Are you accused? But if at these times you have done nothing against the commandments of God, He will find you watching in the second and third watch, that is, at the evil time, which brings destructive sleep to idle souls. Gregorius: Ad excutiendam vero nostrae mentis desidiam, etiam exteriora damna per similitudinem ad medium deducuntur; nam subditur hoc autem scitote: quoniam si sciret paterfamilias qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam. GREG. But to shake off the sloth of our minds, even our external losses are by a similitude set before us. For it is added, And this know, that if the goodman of the house had known what hour the thief would come. Theophylactus: Quidam hunc furem intelligunt esse Diabolum, domum animam, patremfamilias hominem: non tamen videtur haec acceptio consonare sequentibus: adventus enim domini comparatur huic furi tamquam ex inopinato proveniens, secundum illud apostoli: dies domini sicut fur, ita in nocte veniet; unde et hic subditur et vos estote parati: quia qua hora non putatis filius hominis veniet. THEOPHYL. Some understand this thief to be the devil, the house, the soul, the goodman of the house, man. This interpretation, however, does not seem to agree with what follows. For the Lord’s coming is compared to the thief as suddenly at hand, according to the word of the Apostle, The day of the Lord so comes as a thief in the night. And hence also it is here added, Be you also ready, for the Son of man comes at an hour when you think not. Gregorius in Evang: Vel aliter. Nesciente patrefamilias, fur domum perfodit: quia dum a sui custodia spiritus dormit, improvisa mors veniens carnis nostrae habitaculum irrumpit; furi autem resisteret si vigilaret: quia adventum iudicis, qui occulte animam capit, praecavens, ei poenitendo occurreret, ne impoenitens periret. Horam vero ultimam dominus idcirco nobis voluit esse incognitam, ut dum illam praevidere non possumus, ad illam sine intermissione praeparemur. GREG. Or else; unknown to the master the thief breaks into the house, because while the spirit sleeps instead of guarding itself; death comes unexpectedly, and breaks into the dwelling place of our flesh. But he would resist the thief if he were watching, because being on his guard against the coming of the Judge, who secretly seizes his soul, he would by repentance go to meet Him, lest he should perish impenitent. But the last hour our Lord wishes to be unknown to us, in order as we cannot foresee it, we may be unceasingly preparing for it.
Lectio 11
Theophylactus: Petrus, cui iam commissa Ecclesia fuerat, quasi omnium curam gerens, inquirit utrum ad omnes dominus parabolam protulisset; unde dicitur ait autem ei Petrus: domine, ad nos dicis parabolam hanc, an ad omnes? THEOPHYL. Peter, to whom the Church had already been committed, as having the care of all things, inquires whether our Lord put forth this parable to all. As it follows, Then Peter said to him, Lord, speak you this parable to us, or to all? Beda: Duo dominus in praemissa parabola monuerat; et se videlicet subito venturum, et illum eos paratos expectare debere. Sed de quo horum, an de utroque Petrus interrogaverit, quosve sibi sociisque suis comparaverit, cum ait ad nos dicis, an ad omnes? Non facile patet. Et quidem in eo quod ait nos, et omnes, non alios quam apostolos apostolorumque similes et ceteros fideles; vel Christianos et infideles, vel eos qui viritim, idest sigillatim morientes, sui iudicis adventum nolentes volentesque suscipiunt, et eos qui in universali iudicio vivi sunt in carne reperiendi, significare putandum est. Mirum est autem si Petrus dubitavit, vel omnibus sobrie et pie et iuste vivendum expectantibus beatam spem; vel inopinatum singulorum et omnium futurum esse iudicium. Unde restat intelligi, his scilicet duobus iam bene cognitis, ea quae nescire poterat, quaesisse; videlicet si sublimia illa vitae caelestis instituta, quibus possessa vendere, sacculos qui non veterascerent facere, lumbis praecinctis lucernisque ardentibus vigilare praeceperat, ad apostolos solum similesque eorum, aut ad omnes qui salvandi sunt, pertineant. BEDE; Our Lord had taught two things in the preceding parable to all, even that He would come suddenly, and that they ought to be ready and waiting for Him. But it is not very plain concerning which of these, or whether both, Peter asked the question, or whom he compared to himself and his companions, when he said’ Speak you to us, or to all? Yet in truth by these words, us and all, he must be supposed to mean none other than the Apostles, and those like to the Apostles, and all other faithful men; or Christians, and unbelievers; or those who dying separately, that is, singly, both unwillingly indeed and willingly, receive the coming of their Judge, and those who when the universal judgment comes are to be found alive in the flesh. Now it is marvelous if Peter doubted that all must live soberly, piously, and justly, who wait for a blessed hope, or that the judgment will to each and all be unexpected. It therefore remains to be supposed, that knowing these two things, he asked about that which he might not know, namely, whether those sublime commands of a heavenly life in which He bade us sell what we have and provide bags which wax not old, and watch with our loins girded, and lamps burning, belonged to the Apostles only, and those like to them, or to all who were to be saved. Cyrillus: Validam autem mentem habentibus conveniunt ardua et excellentia mandatorum sanctorum; his vero qui nondum ad hanc virtutem attigerunt conveniunt ea a quibus difficultas excluditur: unde dominus exemplo manifestissimo utitur, ostendens mandatum praemissum convenire his qui admissi sunt in gradum discipulorum; sequitur enim dixit autem dominus: quis, putas, est fidelis dispensator? CYRIL; Now to the courageous rightly belong the great and difficult of God’s holy commandments, but to those who have not yet attained to such virtue, belong those things from which all difficulty is excluded. Our Lord therefore uses a very obvious example, to show that the above-mentioned command is suited to those who have been admitted into the rank of disciples, for it follows, And the Lord said, Who then is that faithful steward? Ambrosius: Vel aliter. Superioris quidem in omnes praecepti forma est generalis; verum series sequentis exempli dispensatoribus, hoc est sacerdotibus, videtur esse proposita; unde sequitur dixit autem dominus: quis, putas, est fidelis dispensator et prudens quem constituit dominus super familiam suam, ut det illis in tempore tritici mensuram? AMBROSE; Or else, the form of the first command is a general one adapted to all, but the following example seems to be proposed to the stewards, that is, the priests; and therefore it follows, And the Lord said, Who then is that faithful and wise steward, whom his Lord shall make ruler over his household, to give them their portion of meat in due season? Theophylactus: Quasi dicat: praedicta parabola communiter omnes fideles attingit; sed quid vobis apostolis et doctoribus conveniat, audiatis. Quaero enim quis dispensator inveniatur in se habens fidelitatem et prudentiam: sicut enim in dispensationibus facultatum, sive aliquis incautus sit fidelis domino existens, sive etiam prudens sit et infidelis, dispereunt res domini; sic et in rebus divinis opus est fidelitate et prudentia: novi enim multos Deum colentes et fideles; quia vero non poterant prudenter ecclesiastica tractare negotia, non solum possessiones, sed etiam animas destruebant, utentes in peccatores indiscreta virtute per immoderata poenitentiae mandata, vel importunam mansuetudinem. THEOPHYL. The above-mentioned parable relates to all the faithful in common, but now hear what suits the Apostles and teachers. For I ask, where will be found the steward that possesses in himself faithfulness and wisdom? for as in the management of goods, whether a man be careless yet faithful to his master, or else wise yet unfaithful, the things of the master perish; so also in the things of God there is need of faithfulness and wisdom. For I have known many servants of God, and faithful men, who because they were unable to manage ecclesiastical affairs, have destroyed not only possessions, but souls, exercising towards sinners indiscreet virtue by extravagant rules of penance or unseasonable indulgence. Chrysostomus in Matthaeum: Quaerit autem hic dominus non quasi fidelem et prudentem dispensatorem ignorans, sed volens innuere raritatem rei, et huiusmodi praesulatus magnitudinem. CHRYS. But our Lord here asks the question not as ignorant, who was a faithful and wise steward, but wishing to imply the rareness of such, and the greatness of this kind of chief government. Theophylactus: Quisquis ergo fidelis fuerit inventus et prudens, praesideat familiae domini, ut singulis temporibus det tritici mensuram, vel sermonem doctrinae, quo pascantur animae, vel operum exemplum, quo vita informetur. THEOPHYL. Whosoever then has been found a faithful and wise steward, let him bear rule over the Lord’s household that he may give them their portion of meat in due season, either the word of doctrine by which their souls are fed, or the example of works by which their life is fashioned. Augustinus de quaest. Evang: Mensuram autem dicit propter modum capacitatis quorumcumque audientium. AUG. Now he says portion, because of suiting His measure to the capacity of his several hearers. Isidorus: Additum est etiam in tempore, quod beneficium non suo tempore datum redditur cassum, et nomen beneficii perdit. Idem panis esurienti quidem appetibilis est, satiato autem non multum. De huius autem servi dispensatoris praemio subdit, dicens beatus ille servus quem cum venerit dominus, invenerit sic facientem. ISIDORE PELEUS; It was added also in their due season, because a benefit not conferred at its proper time is rendered vain, and loses the name of a benefit. The same bread is not equally coveted by the hungry man, and him that is satisfied. But with respect to this servant’s reward for his stewardship, He adds, Blessed is that servant whom his Lord when he comes shall find so doing. Basilius: Non dicit agentem a casu, sed sic facientem: non enim vincere solum convenit, sed etiam certare legitime: hoc autem est sic singula exequi sicut recipimus in mandatis. BASIL; He says not, ‘doing,’ as if by chance, but so doing. For not only conquest is honorable, but to contend lawfully, which is to perform each thing as we have been commanded. Cyrillus: Sic ergo fidelis servus et prudens, opportuno tempore distribuens prudenter cibaria famulis, hoc est spirituales escas, beatus erit, iuxta dictum salvatoris: in hoc scilicet quod obtinebit adhuc maiora, et merebitur praemia familiaribus debita; unde sequitur vere dico vobis, quia super omnia quae possidet constituet illum. CYRIL; Thus the faithful and wise servant prudently giving out in due season the servants’ food, that is, their spiritual meat, will be blessed according to the Savior’s word, in that he will obtain still greater things, and will be thought worthy of the rewards which are due to friends. Hence it follows, Of a truth I say to you, that he will make him ruler over all that he has. Beda: Quanta enim inter bonos auditores et bonos doctores est meritorum distantia, tanta est etiam praemiorum: hos enim, adveniens, cum vigilantes invenerit, faciet discumbere; illos autem cum fideliter prudenterque dispensantes invenerit, super omnia quae possidet constituet, idest super omnia caelestis regni gaudia: non utique ut horum soli dominium teneant; sed ut eorum abundantius ceteris sanctis aeterna possessione fruantur. BEDE; For whatever difference there is in the merits of good hearers and good teachers, such also there is in their rewards; for the one whom when He comes He finds watching, He will make to sit down; but the others whom He finds faithful and wise stewards, He will place over all that He has, that is, over all the joys of the kingdom of heaven, not certainly that they alone shall have power over them, but that they shall more abundantly than the other saints enjoy eternal possession of them. Theophylactus: Vel super omnia bona sua constituet eum, non solum super suam familiam, sed ut tam terrena quam caelestia ei obediant; qualis fuit Iesus Nave et Elias; alter soli, alter nubibus mandans: et omnes sancti, quasi Dei amici, rebus Dei utuntur. Quicumque etiam vitam virtuose peragit, et servos suos, idest iram et concupiscentiam, recte disposuit, exhibens temporibus singulis mensuram frumenti, irae quidem, ut afficiatur in habentes odio Deum, concupiscentiae vero ut necessaria utatur carnis provisione, ordinans eam in Deum: talis, inquam, constituetur super omnia quae possidet dominus, dignus omnia per speculativum intellectum intueri. THEOPHYL. Or, he will make him ruler over all that he has, not only over His own household, but that earthly things as well as heavenly shall obey him. As it was with Joshua the son of Nun, and Elias, the one commanding the sun, the other the clouds; and all the Saints as God’s friends use the things of God. Whosoever also passes his life virtuously, and has kept in due submission his servants, that is, anger and desire, supplies to them their portion of food in due season; to anger indeed that he may feel it against those who hate God, but to desire that he may exercise the necessary provision for the flesh, ordering it to God. Such an one, I say, will be set over all things which the Lord has, being thought worthy to look into all things by the light of contemplation. Chrysostomus in Matthaeum: Dominus autem non solum ex honore bonis reservato, sed ex minis poenae in malos corrigit auditorem; unde sequitur quod si dixerit servus ille in corde suo: moram facit dominus meus venire. CHRYS. But our Lord not only by the honors kept in store for the good, but by threats of punishment upon the bad, leads the hearer to correction, as it follows, But if that servant shall say in his heart, My Lord delays his coming. Beda: Nota, inter vitia servi mali ascriptum quod tardum domini sui reditum putaverit; non autem inter boni virtutes annumeratum, quod hunc citum speraverit, sed tantum fideliter ministraverit. Nil ergo melius est quam ut patienter sustineamus ignorare quod sciri non potest; sed tantum laboremus ut idonei inveniamur. BEDE; Observe that it is counted among the vices of a bad servant that he thought the coming of his Lord slow, yet it is not numbered among the virtues of the good that he hoped it would come quickly, but only that he ministered faithfully. There is nothing then better than to submit patiently to be ignorant of that which can not be known, but to strive only that we be found worthy. Theophylactus: Ex eo autem quod non consideratur hora finis, multa peccata eveniunt: nam si cogitaremus dominum venire, et praesto esse terminum vitae nostrae, minus utique peccaremus; unde sequitur et coeperit percutere pueros et ancillas, et edere, et bibere, et inebriari. THEOPHYL. Now from not considering the time of our departure, there proceed many evils. For surely if we thought that our Lord was coming, and that the end of our life was as at hand, we should sin the less. Hence it follows, And shall begin to strike the man servants and maidens, and to eat and drink and be drunken. Beda: In hoc servo cunctorum praesulum malorum narratur damnatio: qui neglecto domini timore, non modo ipsi luxuriae vacant, sed etiam subditos iniuriis stimulant; quamvis et typice possit intelligi pueros et ancillas percutere, corda infirmorum pravo exemplo vitiare; edere autem, bibere et inebriari, facinoribus et saeculi illecebris, quae hominem dementant, occupari. De eius autem poena subditur veniet dominus servi illius die qua non sperat, scilicet iudicii vel mortis, et dividet eum. BEDE; In this servant is declared the condemnation of all evil rulers, who, forsaking the fear of the Lord, not only give themselves up to pleasures, but also provoke with injuries those who are put under them. Although these words may be also understood figuratively, meaning to corrupt the hearts of the weak by an evil example; and to eat, drink, and be drunken, to be absorbed in the vices and allurements of the world, which overthrow the mind of man. But concerning his punishment it is added, The Lord of that servant will come in a day when he looks not for him, that is, the day of his judgment or death, and will cut him in sunder. Basilius: Non quidem dividitur corpus, ut hoc quidem exponatur tormentis, illud vero dimittatur: nam fabulosum est hoc, neque iusti iudicii, cum deliquerit totum, dimidium pati poenam: nec anima secatur, tota criminosam conscientiam possidens, et cum corpore mala cooperans; sed divisio eius est perpetua alienatio animae a spiritu. Nunc enim etsi non sit gratia spiritus indignis, videtur tamen utcumque adesse, conversionem eorum expectans ad salutem; tunc vero totaliter amputabitur ab anima. Spiritus ergo sanctus et bravium est iustorum, et prima condemnatio peccatorum, quoniam eum indigni amittent. BASIL; The body indeed is not divided, so that one part indeed should be exposed to torments, the other escape. For this is a fable, nor is it a part of just judgment when the whole has offended that half only should suffer punishment; nor is the soul cut in sunder, seeing that the whole possesses a guilty consciousness, and cooperates with the body to work evil; but its division is the eternal severing of the soul from the Spirit. For now although the grace of the Spirit is not in the unworthy, yet it seems ever to be at hand expecting their turning to salvation, but at that time it will be altogether cut off from the soul. The Holy Spirit then is the prize of the just, and the chief condemnation of sinners, since they who are unworthy will lose Him. Beda: Vel dividet eum, a fidelium consortio segregando, et eis qui nunquam ad fidem pertinuerant sociando; unde sequitur partemque eius cum infidelibus ponet; quia qui suorum et domesticorum curam non habet, fidem negavit, et est infideli deterior, ut ait apostolus. BEDE; Or He will cut him in sunder, by separating him from the communion of the faithful, and dismissing him to those who have never attained to the faith. Hence it follows, And will appoint him his portion with the unbelievers; for he who has no care for his own and those of his own house, has denied the faith, and is worse than an infidel. Theophylactus: Recte etiam infidelis dispensator cum infidelibus partem accipiet, quia vera caruit fide. THEOPHYL., Rightly also shall the unbelieving steward receive his portion with the unbelievers, because he was without true faith.
Lectio 12
Theophylactus: Hic nobis dominus maius aliquid et terribilius ostendit; non enim solum dispensator infidelis accepta privabitur gratia, ut nihil eum iuvet ad vitandum supplicia; sed magis fiet ei damnationis causa dignitatis immensitas; unde dicitur ille autem servus, qui cognovit voluntatem domini sui, et non fecit secundum voluntatem eius, plagis vapulabit multis. THEOPHYL. Our Lord here points to something still greater and more terrible, for the unfaithful steward shall not only be deprived of the grace he had, so that it should profit him nothing in escaping punishment, but the greatness of his dignity shall the rather become a cause of his condemnation. Hence it is said, And that servant who knew his lord’s will and did it not, shall be beaten with many stripes. Chrysostomus in Matthaeum: Non enim similiter in omnibus omnia iudicantur, sed maior cognitio fit maioris poenae materia: unde sacerdos eadem peccans cum populo, multo graviora patietur. CHRYS. For all things are not judged alike in all, but greater knowledge is an occasion of greater punishment. Therefore shall the Priest, committing the same sin with the people, suffer a far heavier penalty. Cyrillus: Homo enim perspicax, qui turpioribus suam voluntatem inclinavit, inexcusabile peccatum commisit, quasi propter malitiam recedens a domini voluntate; sed homo rusticanus rationabilius implorabit veniam vindicantis; unde subditur qui autem non cognovit, et fecit digna, plagis vapulabit paucis. CYRIL; For the man of understanding who has given up his will to baser things will shamelessly implore pardon, because he has committed an inexcusable sin, departing as it were maliciously from the will of God, but the rude or unlearned man will more reasonably ask for pardon of the avenger. Hence it is added, But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes Theophylactus: Hic obiciunt aliqui: merito punitur qui sciens voluntatem domini, non prosequitur; sed cur punitur ignorans? Quia cum ipse scire potuisset, noluit; sed pigritans ipse fuit ignorantiae suae causa. THEOPHYL. Here some object, saying, He is deservedly punished who, knowing the will of His Lord, pursues it not; but why is the ignorant punished? Because when he might have known, he would not, but being himself slothful, was the cause of his own ignorance. Basilius: Sed dices: si hic quidem multa sustinet verbera, hic autem pauca, qualiter dicunt quidam, quod non imponit finem suppliciis? Sed sciendum est, quod hoc quod hic dicitur non numerum poenarum, sed differentiam indicat: potest enim aliquis esse dignus inextinguibili flamma, vel remissiori, vel intensiori; et indeficienti verme, vel mitius torquente, vel fortius. BASIL; But you will say, If the one indeed received many stripes, and the other few, how do some say He assigns no end to punishments? But we must know, that what is here said assigns neither measure nor end of punishments, but their differences. For a man may deserve unquenchable fire, to either a slight or more intense degree of heat, and the worm that dies not with greater or more violent gnawings. Theophylactus: Ostenditur autem consequenter quare doctoribus et scientibus intensior poena debeatur, cum dicitur omni autem cui multum datum est, multum quaeretur ab eo, et cui commendaverunt multum, plus petent ab eo. Datur quidem doctoribus gratia faciendi miracula; sed commendatur eis sermonis et doctrinae gratia. Sed in dato quidem non dicit aliquid plus petendum, sed in commendato sive deposito: nam gratia verbi incremento eget, et a doctore requiritur amplius: non enim decet eum torpere, sed augere verbi talentum. THEOPHYL. But he goes on to show why teachers and learned men deserve a severer punishment, as it is said, For to whomsoever much is given, of him shall be much required. Teachers indeed are given the grace to perform miracles, but entrusted the grace of speech and learning. But not in that which is given, He says, is any thing more to be sought, but in that which is entrusted or deposited; for the grace of the word needs increase. But from a teacher more is required, for he should not lie idle, but improve the talent of the word. Beda: Vel aliter. Multum saepe datur etiam quibusdam privatis, quibus etiam cognitio dominicae voluntatis et exequendi quae cognoscunt facultas impenditur; multum autem commendatur illi cui cum sua salute dominici quoque gregis pascendi cura committitur. Maiori ergo gratia donatos, si deliquerint, maior vindicta sequetur; mitissima autem omnium poena erit eorum qui praeter peccatum quod originaliter traxerunt, nullum insuper addiderunt; et in ceteris qui addiderunt tanto quilibet ibi tolerabiliorem habebit damnationem, quanto hic minorem habuit iniquitatem. BEDE; Or else, much is often given also to certain individuals, upon whom is bestowed the knowledge of God’s will, and the means of performing what they know; much also is given to him to whom, together with his own salvation, is committed the care also of feeding our Lord’s flock. Upon those then who are gifted with more abundant grace a heavier penalty falls; but the mildest punishment of all will be theirs, who, beyond the guilt they originally contracted, have added none besides; and in all who have added, theirs will be the more tolerable who have committed fewest iniquities.
Lectio 13 57 τί δὲ καὶ ἀφ' ἑαυτῶν οὐ κρίνετε τὸ δίκαιον;
Theophylactus: Cum de praedicatione disceptasset, et eam nominasset gladium, poterant audientes turbari, nescientes quid diceret; et ideo dominus subdit, quod sicut aereas dispositiones per quaedam signa cognoscunt, sic deberent eius adventum cognoscere; et hoc est quod dicit cum videritis nubem orientem ab occasu, statim dicitis: nimbus venit, et ita fit; et cum Austrum flantem, dicitis, quia aestus erit, et ita fit; quasi dicat: verba mea et opera mea me indicant contrarium vobis: potestis igitur coniectare quia non veni pacem dare, sed imbrem et turbinem. Ego enim sum nubes, et venio ab occasu, idest ab humana natura pridem multa induta peccatorum caligine: veni etiam ponere ignem, idest aestum incitare: sum enim Auster ventus calidus, et oppositus boreali frigiditati. THEOPHYL. When He spoke about preaching, and called it a sword, His hearers may have been troubled, not knowing what He meant. And therefore our Lord adds, that as men determine the state of the weather by certain signs, so ought they to know His coming. And this is what he means by saying, When you see a cloud rise out of the west, straightway you say, There comes a shower. And when you see the south wind blowing, you say, There will be heat, &c. As if He says, Your words and works show me to be opposed to you. You may therefore suppose that I came not to give peace, but the storm and whirlwind. For I am a cloud, and I come out of the west, that is, from human nature; which has been long since clothed with the thick darkness of sin. I came also to send fire, that is, to stir up heat. For I am the strong south wind, opposed to the northern coldness. Beda: Vel qui ex elementorum immutatione flatum aurarum, quia voluerunt, facillime praenoscere potuerunt, possent etiam si vellent tempus adventus domini ex dictis intelligere prophetarum. BEDE; Or, they who from the change of the elements can easily when they like predetermine the state of the weather, might if they wished also understand the time of our Lord’s coming from the words of the Prophets. Cyrillus: Prophetae enim multifarie praenuntiaverunt Christi mysterium. Decebat ergo, si prudentes essent, ad futura prospectum intendere; nec ignorare futuras tempestates post vitam praesentem valerent: erit enim ventus et pluvia et supplicium futurum per ignem; et hoc significatur cum dicitur nimbus venit. Decebat etiam salutis tempus non ignorare, scilicet adventum salvatoris, per quem perfecta pietas intravit mundum; et hoc significatur cum dicitur dicitis, quia aestus erit. Unde in eorum reprehensionem subditur hypocritae, faciem caeli et terrae nostis probare; hoc autem tempus quomodo non probatis? CYRIL; For the prophets have in many ways foretold the mystery of Christ; it became them therefore, if they were wise, to stretch their prospect beyond to the future, nor will ignorance of the time to come avail them after the present life. For there will be wind and rain, and a future punishment by fire; and this is signified when it is said, A shower comes. It became them also not to be ignorant of the time of salvation, that is, the coming of the Savior, through whom perfect piety entered into the world. And this is meant when it is said, You say that there will be heat. Whence it follows in censure of them, You hypocrites, you can discern the face of the sky and the earth, but how is it that you do not discern this time. Basilius in Exameron: Est autem notandum, quod necessariae sunt humanae vitae siderum coniecturae, dummodo quis ultra mensuram non perquirat eorum indicia. Est enim nonnulla de pluviis futuris percipere; plura quoque de aestibus, et impetu ventorum, vel particularibus vel universalibus, vel violentis vel levibus. Quanta vero commoditas ex eorum coniectura vitae praestetur, quis nescit? Interest enim nautae pronosticari procellarum pericula, viatori mutationem aeris, colono fructuum copiam. BASIL; Now we must observe, that conjectures concerning the stars are necessary to the life of man, as long as we do not push our searches into their signs beyond due limits. For it is possible to discover some things with respect to coming rain, still more concerning heat and the force of the winds, whether partial or universal, stormy or gentle. But the great advantage that is rendered to life by these conjectures is known to every one. For it is of importance to the sailor to prognosticate the dangers of storms, to the traveler the changes of the weather, to the husbandmen the abundant supply of his fruits. Beda: Sed ne aliqui de turba se propheticae lectionis ignaros, temporum cursus probare non posse causarentur, vigilanter adiungit quid autem et a vobis ipsis non iudicatis quod iustum est? Ostendens eos, etsi litteras nesciant, naturali tamen ingenio posse dignoscere eum, qui opera fecit quae nullus alius fecisset, supra hominem et Deum esse: unde post huius saeculi iniustitias, iustum creatoris iudicium esse venturum. BEDE; But lest any of the people should allege their ignorance of the prophetical books as a reason why they could not discern the courses of the times, He carefully adds, And why even of yourselves judge you not what is right, showing them that although unlearned they might still by their natural ability discern Him, who did works such as none other man did, to be above man, and to be God, and that therefore after the injustice of this world, the just judgment of the creation would come. Origenes in Lucam: Nisi autem esset nobis natura insitum id quod iustum est iudicare, nunquam salvator hoc diceret. ORIGEN; But had it not been implanted in our nature to judge what is right, our Lord would never have said this.
Lectio 14
Theophylactus: Postquam ostendit dominus laudabilem discordiam, ex hinc docet laudabilem pacem, cum dicit cum autem vadis cum adversario tuo ad principem, in via da operam liberari ab illo; quasi dicat: cum trahit te adversarius ad iudicium, da operam, idest omnibus modis excogites, ut absolvaris ab illo. Vel da operam; idest, etsi nihil habeas, mutuum accipe, ut absolvaris ab illo, ne te coram iudice conveniat; unde sequitur ne forte trahat te apud iudicem, et iudex tradat te exactori, et exactor mittat te in carcerem. THEOPHYL. Our Lord having described a rightful difference, next teaches us a rightful reconciliation, saying, When you go with your adversary to the magistrate, as you are in the way, give diligence that you may be delivered from him, &c. As if He says, When your adversary is bringing you to judgment, give diligence, that is, try every method, to be released from him. Or give diligence, that is, although you have nothing, borrow in order that you may be released from him, lest he summon you before the judge as it follows, Lest he hale you to the judge, and the judge deliver you to the officer, and the officer cast you into prison. Cyrillus: In quo angustias patieris donec etiam novissimum assem exigent: et hoc est quod subdit dico tibi, non exibis inde, donec etiam novissimum minutum reddas. CYRIL; Where you will suffer want until you pay the last farthing; and this is what He adds, I say to you, you shall not depart hence. Chrysostomus in Matthaeum: Videtur mihi de praesentibus iudicibus dicere, et de itinere ad praesens iudicium et de carcere huius mundi: per haec enim quae apparent et in promptu sunt, irrationabiles homines se corrigere consueverunt: frequenter enim non solum ex futuris bonis vel malis commonet, sed etiam ex praesentibus, propter grossiores auditores. CHRYS. It seems to me that He is speaking of the present judges, and of the way to the present judgment, and of the prison of this world. For by these things which are visible and at hand, ignorant men are wont to gain improvement. For often He gives a lesson, not only from future good and evil but from present, for the sake of His ruder hearers. Ambrosius: Vel adversarius noster Diabolus est, qui serit illecebras delictorum, ut habeat in supplicio participes quos habuit in errore consortes: adversarius etiam nobis est omnis vitiorum usus: denique adversaria est nobis mala conscientia, quae nos et hic afficit, et in futurum accusabit et prodet. Demus igitur operam ut dum in hoc sumus vitae curriculo constituti, tamquam a malo adversario, ita ab improbo liberemur actu; ne dum imus cum adversario ad magistratum, in via nostrum condemnet errorem. Quis autem est magistratus nisi penes quem omnis potestas est? Hic autem magistratus tradit reum iudici, ei scilicet cui vivorum et mortuorum tribuit potestatem, scilicet Iesu Christo, per quem occulta redarguuntur, et improbi operis poena mandatur. Ipse exactori tradit, et in carcerem mittit; dicit enim: tollite et mittite illum in tenebras exteriores. Et exactores suos monstrat esse Angelos, de quibus dicit: exibunt Angeli, et separabunt malos de medio iustorum, et mittent eos in caminum ignis. Sed subditur dico tibi: non exies inde donec etiam novissimum minutum reddas. Si enim qui pecuniam solvunt, non prius evacuant fenoris nomen quam totius sortis usque ad minimum quocumque solutionis genere quantitas universa solvatur; sic compensatione caritatis actuumque reliquorum, vel satisfactione quacumque peccati poena dissolvitur. AMBROSE; Or our adversary is the devil, who lays his baits for sin, that he may have those his partners in punishment who were his accomplices in crime; our adversary is also every vicious practice. Lastly, our adversary is an evil conscience, which affects us both in this world, and will accuse and betray us in the next. Let us then give heed, while we are in this life’s course, that we may be delivered from every bad act as from an evil enemy. Nay, while we are going with our adversary to the magistrate, as we are in the way, we should condemn our fault. But who is the magistrate, but He in whose hands is all power? But the Magistrate delivers the guilty to the Judge, that is, to Him, to whom He gives the power over the quick and dead, namely, Jesus Christ, through Whom the secrets are made manifest, and the punishment of wicked works awarded. He delivers to the officer, and the officer casts into prison, for He says, Bind him hand and foot, and cast him into outer darkness. And he shows that His officers are the angels, of whom he says, The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; but it is added, I tell you, you shall not depart thence till you have paid the very last mite. For as they who pay money on interest do not get rid of the debt of interest before that the amount of the whole principal is paid even up to the least sum in every kind of payment, so by the compensation of love and the other acts, or by each particular kind of satisfaction the punishment of sin is canceled. Origenes: Vel aliter. Quatuor personas hic ponit, adversarii, principis, exactoris, et iudicis; apud Matthaeum vero persona praetermissa est principis, et pro exactore minister insertus. Discrepant etiam, quod ille quadrantem, iste minutum posuit; uterque autem dixit novissimum. Cunctis autem hominibus duos Angelos adesse legimus; malum qui adversa exhortatur, bonum qui optima persuadet. Ille autem adversarius noster, quotiescumque peccamus, exultat, sciens quoniam habet potestatem apud principem saeculi huius, qui se miserat, exultandi et gloriandi. In Graeco autem cum articulo tu, qui singularitatis significator est, adversarium posuit, ut ostenderet singulis hominibus singulos adversarios esse, qui ubique eos sequantur; principem vero sine articulo posuit, ne certum videretur ostendere, sed unum de pluribus: non enim unusquisque nostrum habet proprium principem, sed suae genti communem. Da ergo operam ut libereris ab adversario tuo, sive a principe, ad quem te adversarius trahit, habendo sapientiam, iustitiam, fortitudinem et temperantiam. Si autem dederis operam, esto in eo qui dicit: ego sum via; alioquin trahet te adversarius ad iudicem. Dicit autem trahit, ut ostendat nolentes ad condemnationem compelli. Iudicem autem alium nescio nisi dominum nostrum Iesum Christum, qui tradit exactori. Singuli exactores proprios habemus: dominantur exactores, si debuerimus aliquid: si omnibus universa reddidero, nemo exactor est, et intrepida mente respondeo: nihil tibi debeo. Quod si debitor fuero, mittet me exactor in carcerem, nec patietur exire, nisi debitum omne persolvero: non enim habet exactor potestatem ut mihi saltem quadrantem concedat. Qui donavit debitori quingentos denarios, et alii quinquaginta, dominus erat; iste qui exactor est, dominus non est; sed a domino ad exigenda debita praepositus. Novissimum autem minutum dicit gracile et tenue: peccata enim nostra aut pinguia sunt, aut tenuia. Beatus igitur est qui non peccat. Secundo autem si tenue peccatum habeat, inter ipsa quoque tenuia diversitas est: alioquin non diceret donec novissimum redderet minutum. Si enim parum debet, non egredietur nisi solvat minimum quadrantem; qui autem magno debito fuit obnoxius, infinita ei ad reddendum saecula numerabuntur. ORIGEN; Or else, He here introduces four characters, the adversary, the magistrate the officer, and the judge. But with Matthew the character of the magistrate is left out, and instead of the officer a servant is introduced. They differ also in that the one has written a farthing, the other a mite, but each has called it the last. Now we say that all men have present with them two angels, a bad one who encourages them to wicked deeds, a good one who persuades all that is best. Now the former, our adversary whenever we sin rejoices, knowing that he has an occasion for exaltations and boasting with the prince of the world, who sent him. But in the Greek, “the adversary” is written with the article, to signify that he is one out of many, seeing that each individual is under the ruler of his nation. Give diligence then that you may be delivered from your adversary, or from the ruler to whom the adversary drags you, by having wisdom, justice, fortitude, and temperance. But if you have given diligence, let it be in Him who says, I am the life, otherwise the adversary will hale you to the judge. Now he says, hale, to point out that they are forced unwillingly to condemnation. But I know no other judge but our Lord Jesus Christ who delivers to the officer. Each of us have our own officers; the officers exercise rule over us, if we owe any thing. If I paid every man every thing, I come to the of officers and answer with a fearless heart, “I owe them nothing.” But if I am a debtor, the officer will cast me into prison, nor will he suffer me to go out from thence until I have paid every debt. For the officer has no power to let me off even a farthing. He who forgave one debtor five hundred pence and another fifty, was the Lord, but the exactor is not the master, but one appointed by the master to demand the debts. But the last mite he calls slight and small, for our sins are either heavy or slight. Happy then is he who sin not, and next in happiness he who has sinned slightly. Even among slight sins there is diversity, otherwise he would not say until he has paid the last mite. For if he owes a little, he shall not come out till he pays the last mite. But he who has been guilty of a great debt, will have endless ages for his payment. Beda: Vel aliter. Adversarius noster in via est sermo Dei contrarius nostris carnalibus desideriis in praesenti vita: a quo liberatur qui praeceptis eius subditur: alioquin tradetur iudici, quia sermone domini contempto, peccator reus tenebitur in examine iudicis: quem iudex exactori tradet, idest maligno spiritui, ad ultionem: qui mittetur in carcerem, idest in Infernum; ubi quia semper solvere poenas patiendo, sed nunquam persolvendo, veniam consequi non poterit, numquam exinde exibit; sed cum terribilissimo serpente Diabolo perpetuas poenas luet BEDE; Or else, our adversary in the way is the word of God, which opposes our carnal desires in this life; from which he is delivered who is subject to its precepts. Else he will be delivered to the judge, for of contempt of God’s word the sinner will be accounted guilty in the judgment of the judge. The judge will deliver him to the officer, that is, the evil spirit for punishment. He will then be cast into prison, that is, to hell, where because he will ever have to pay the penalty by suffering, but never by paying it obtain pardon, he will never come out from thence, but with that most terrible serpent the devil, will expiate everlasting punishment.
Caput 13 CHAPTER XIII Lectio 1
Glossa: Quia de poenis peccantium fecerat mentionem, opportune nuntiatur quorumdam peccantium poena, ex cuius exemplo etiam aliis peccatoribus poenam comminatur; unde dicitur aderant quidam ipso in tempore nuntiantes illi de Galilaeis, quorum sanguinem miscuit Pilatus cum sacrificiis eorum. GLOSS. As He had been speaking of the punishments of sinners, the story is fitly told Him of the punishment of certain particular sinners, from which He takes occasion to denounce vengeance also against other sinners: as it is said, There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. Cyrillus: Erant enim sequaces dogmatum Iudae Galilaei, cuius mentionem Lucas in actibus apostolorum fecit, qui dicebat: non oportet quemquam vocari dominum: unde quamplures eorum, quia Caesarem non fatebantur dominum, a Pilato puniti sunt. Dicebant etiam non oportere alias a statutis victimis in lege Moysi offerre Deo; unde prohibebant statutas a populo victimas pro salute imperatoris et populi Romani offerre. Pilatus ergo indignatus in Galilaeos, iussit inter ipsas victimas, quas ritu legis se offerre putabant, occidi, ita quod sanguis offerentium oblatis victimis misceretur. Credente autem vulgo, iustissime praedictos talia passos esse, quasi scandala seminantes in populo, incitantes principes in odium subditorum, narraverunt haec salvatori, volentes percipere quid ei super hoc videretur. Ipse autem peccatores hos esse ponit; non tamen hic asserit talia passos esse, tamquam peiores non patientibus; unde sequitur et respondens dixit illis: putatis quod hi Galilaei prae omnibus Galilaeis peccatores fuerunt, quia talia passi sunt? Non, dico vobis. CYRIL; For these were followers of the opinions of Judas of Galilee, of whom Luke makes mention in the Acts of the Apostles, who said, that we ought to call no man master. Great numbers of them refusing to acknowledge Caesar as their master, were therefore punished by Pilate. They said also that men ought not to offer God any sacrifices that were not ordained in the law of Moses, and so forbade to offer the sacrifices appointed by the people for the safety of the Emperor and the Roman people. Pilate then, being enraged against the Galileans, ordered them to be slain in the midst of the very victims which they thought they might offer according to the custom of their law; so that the blood of the offerers was mingled with that of the victims offered. Now it being generally believed that these Galileans were most justly punished, as sowing offences among the people, the rulers, eager to excite against Him the hatred of the people, relate these things to the Savior, wishing to discover what He thought about them. But He, admitting them to be sinners, does not however judge them to have suffered such things, as though they were worse than those who suffered not. Whence it follows, And he answered an said to them, Suppose you that these Galileans were sinners above all the Galileans, &c. Chrysostomus: Punit enim Deus quosdam peccatorum, amputans eorum nequitiam, et poenam illis statuens leviorem, et plene semovens eos ab aliis, et viventes in malitia corrigens per horum damnationem. Rursus alios hic non punit, ut si sibi caverint poenitentes, praesentem poenam effugiant, et futurum supplicium: si vero perseveraverint, maius patiantur tormentum. CHRYS. For God punishes some sinners by cutting off their iniquities, and appointing to them hereafter a lighter punishment, or perhaps even entirely releasing them, and correcting those who are living in wickedness by their punishment. Again, he does not punish others, that if they take heed to themselves by repentance they may escape both the present penalty and future punishment, but if they continue in their sins, suffer still greater torment. Titus: Manifestat et hic, quia quaecumque ex iudiciis accidunt in reorum supplicium, non solum iudicantium potestate, sed etiam nutu Dei contingunt; unde sive iusta conscientia puniat iudex, sive aliud intendens condemnet, commendandum est negotium divinae censurae. TITUS BOST. And he here plainly shows, that whatever judgments are passed for the punishment of the guilty, happen not only by the authority of the judges, but the will of God. Whether therefore the judge punishes upon the strict grounds of conscience, or has some other object in his condemnation, we must ascribe the work to the Divine appointment. Cyrillus: Removens ergo populares ab intestinis insidiis occasione religionis concitatis, subiungit sed nisi poenitentiam habueritis, et nisi cessaveritis conspirare contra principes, quod nutu divino non agitis, omnes simul, vel similiter, peribitis, et vester sanguis vestris victimis coniungetur. CYRIL; To save therefore the multitudes, from the intestine seditions, which were excited for the sake of religion, He adds, but unless you repent, and unless you cease to conspire against your rulers, for which you have no divine guidance, You shall all likewise perish, and your blood shall be united to that of your sacrifices. Chrysostomus: In hoc autem ostendit quod illos permisit talia pati, ut viventes alienis periculis territi fierent regni heredes. Quid igitur, dices, ut melior ego fiam, ille punitur? Non ideo; sed punitur quidem propter propria crimina; fit vero ex hoc videntibus salutis materia. CHRYS. And herein he shows that He permitted them to suffer such things, that the heirs of the kingdom yet living might be dismayed by the dangers of others. “What then,” you will say, “is this man punished, that I might become better?” Nay, but he is punished for his own crimes, and hence arises an opportunity of salvation to those who see it. Beda: Sed quia poenitentiam non habuerunt, quadragesimo dominicae passionis anno venientes Romani, quos designabat Pilatus ad eorum gentes pertinens, et incipientes a Galilaea, unde dominica praedicatio coeperat, radicitus impiam gentem deleverunt; et non solum atria templi, quo sacrificia deferri consueverant, sed interiora domus humano sanguine foedarunt. BEDE; But because they repented not in the fortieth year of our Lord’s Passion, the Romans coming, (whom Pilate represented, as belonging to their nation,) and beginning from Galilee, (whence our Lord’s preaching had begun,) utterly destroyed that wicked nation, and defiled with human blood not only the courts of the temples, where they were wont to offer sacrifices, but also the inner parts of the doors, (where there was no entrance to the Galileans.) Chrysostomus: Iterum autem alii decem et octo obruti fuerant a quadam turre; de quibus eadem subdit, dicens sicut illi decem et octo super quos cecidit turris in Siloa, et occidit eos, putatis quia et ipsi debitores fuerunt praeter omnes homines habitantes in Ierusalem? Non, dico vobis. Non enim hic omnes punit, dans aliis inducias poenitendi; nec tamen cunctos futurae punitioni reservat, ne plures providentiam abnegarent. CHRYS. Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think you that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay, For he does not punish all in this life, giving them a time meet for repentance. Nor however does he reserve all for future punishment, lest men should deny His providence. Titus: Una autem turris comparatur toti civitati, ut pars totum perterreat; unde subditur sed si non poenitentiam egeritis, omnes similiter peribitis; quasi dicat: tota civitas paulo post occupabitur, si perseveraverint indigenae in infidelitate. TITUS BOST. Now one tower is compared to the whole city, that the destruction of a part may alarm the whole. Hence it is added, But, except you repent, you shall all likewise perish; as if He said, The whole city shall shortly be smitten if the inhabitants continue in impenitence. Ambrosius: Mystice autem in illis, quorum sanguinem Pilatus miscuit cum sacrificiis eorum, figura quaedam videtur, eos tangens, qui coactu diabolico non pure offerunt sacrificium, quorum oratio est in peccatum, sicut de Iuda scriptum est, qui proditionem sanguinis dominici inter sacrificia positus cogitabat. AMBROSE; In those whose blood Pilate mingled with the sacrifices, there seems to be a certain mystical type, which concerns all who by the compulsion of the Devil offer not a pure sacrifice, whose prayer is for a sin, as it was written of Judas, who when he was amongst the sacrifices devised the betrayal of our Lord’s blood. Beda: Pilatus enim, qui interpretatur os malleatoris, Diabolum significat, semper caedere paratum; sanguis peccatum, sacrificia bonas actiones exprimunt. Pilatus ergo sanguinem Galilaeorum cum sacrificiis eorum miscet, quando Diabolus eleemosynam et cetera bona fidelium, vel carnis delectatione, vel humanae laudis ambitione, vel qualibet alia peste commaculat. Illi etiam Hierosolimytae a ruina turris oppressi significant Iudaeos, qui poenitere noluerunt, cum moenibus suis esse perituros. Non frustra decem et octo, qui numerus apud Graecos ex i et e, hoc est eisdem litteris quibus nomen Iesu incipit, exprimitur: significat enim Iudaeos hinc maxime perituros, quod nomen salvatoris recipere noluerunt. Illa turris significat illum qui est turris fortitudinis, quae merito est in Siloe, quae interpretatur missus; significat enim eum qui missus a patre venit in mundum, qui omnes super quos cecidit conteret. BEDE; For Pilate, who is interpreted, “The mouth of the hammerer,” signifies the devil ever ready to strike. The blood expresses sin, the sacrifices good actions. Pilate then mingles the blood of the Galileans with their sacrifices when the devil stains the alms and other good works of the faithful either by carnal indulgence, or by courting the praise of men, or any other defilement. Those men of Jerusalem also who were crushed by the falling of the tower, signify that the Jews who refuse to repent will perish within their own walls. Nor without meaning is the number eighteen given, (which number among the Greeks is made up of I and H, that is, of the same letters with which the name of Jesus begins.) And it signifies that the Jews were chiefly to perish, because they would not receive the name of the Savior. That tower represents Him who is the tower of strength. And this is rightly in Siloam, which is interpreted, “sent;” for it signifies Him who, sent by the Father, came into the world, and who shall grind to powder all on whom He falls.
Lectio 2
Titus: Iactabant se Iudaei ex eo quod decem et octo perierant; ipsi vero omnes remanserunt illaesi; unde proponit eis fici parabolam; dicit enim dicebat autem hanc similitudinem: arborem fici habebat quidam plantatam in vinea sua. TITUS BOST. The Jews were boasting, that while the eighteen had perished, they all remained unhurt. He therefore sets before them the parable of the fig tree, for it follows, He spoke also this parable; A certain man had a fig tree planted in his vineyard. Ambrosius: Vinea domini Sabaoth erat quam dedit in rapinam gentium. Apta autem synagogae arboris istius comparatio est: quia sicut arbor ista redundans foliis fluentibus, spem possessoribus suis cassa speratorum proventuum expectatione destituit: ita etiam in synagoga dum doctores eius operibus infecundi, verbis tamen velut foliis redundantibus gloriantur, inanis umbra legis exuberat. Haec etiam sola arbor ab initio germinat poma pro floribus, et poma decident ut poma succedant; manent tamen aliqua priorum perrara, nec decidunt. Etenim primus synagogae populus velut inutilis decidit fructus ut de pinguedine religionis antiquae novus Ecclesiae populus emergeret; primo tamen ex Israel, grossi maturescentis exemplo, pulcherrimorum gratia fructuum caeteris praestiterunt: quibus dicitur: sedebitis super duodecim thronos. Nonnulli tamen ficum istam non synagogae, sed malitiae et improbitatis figuram putant: hi tamen in nullo distant, nisi quod pro specie genus eligunt. AMBROSE; There was a vineyard of the Lord of hosts, which He gave for a spoil to the Gentiles. And the comparison of the fig tree to the synagogue is well chosen, because as that tree abounds with wide and spreading foliage, and deceives the hopes of its possessor with the vain expectation of promised fruit, so also in the synagogue, while its teachers are unfruitful in good works, yet magnify themselves with words as with abundant leaves, the empty shadow of the law stretches far and wide. This tree also is the only one which puts forth fruit in place of flowers. And the fruit falls, that other fruit may succeed; yet some few of the former remain, and do not fall. For the first people of the synagogue fell off as a useless fruit, in order that out of the fruitfulness of the old religion might arise the new people of the Church; yet they who were the first out of Israel whom a branch of a stronger nature bore, under the shadow of the law and the cross, in the bosom of both, stained with a double juice after the example of a ripening fig, surpassed all others in the grace of most excellent fruits; to whom it is said, You shall sit upon twelve thrones. Some however think the fig tree to be a figure not of the synagogue, but of wickedness and treachery; yet these differ in nothing from what has gone before, except that they choose the genus instead of the species. Beda: Ipse autem dominus synagogam per Moysen instituit, in carne natus apparuit, et crebrius in synagoga docens fructum fidei quaesivit, sed in Pharisaeorum mente non invenit; unde sequitur et venit fructum quaerens in illa, et non invenit. BEDE; The Lord Himself who established the synagogue by Moses, came born in the flesh, and frequently teaching in the synagogue, sought for the fruits of faith, but in the hearts of the Pharisees found none; therefore it follows, And came seeking fruit on it, and found none. Ambrosius: Quaerebat autem dominus, non quia fructum ficulneae deesse nesciret; sed ut ostenderet in figura, quia fructum synagoga iam habere deberet. Denique ex sequentibus docet non se ante tempus venisse, qui per triennium venit; sic enim habes: dixit autem ad cultorem vineae: ecce anni tres sunt ex quo venio quaerens fructum in ficulnea hac et non invenio. Venit ad Abraham, venit ad Moysen, venit ad Mariam, hoc est, venit in signaculo, venit in lege, venit in corpore: adventum eius ex beneficiis recognoscimus: alibi purificatio, alibi sanctificatio, alibi iustificatio est; circumcisio purificavit, lex sanctificavit, gratia iustificavit. Ergo populus Iudaeorum neque purificari potuit, quia circumcisionem corporis, non animi habuit; neque sanctificari, quia virtutem legis ignorans, carnalia magis quam spiritualia sequebatur; neque iustificari, quia delictorum suorum poenitentiam non gerens, gratiam nesciebat. Merito ergo nullus fructus in synagoga inventus est; et ideo iubetur excidi; sequitur enim succide ergo illam: ut quid etiam terram occupat? Bonus autem cultor, et fortassis ille in quo Ecclesiae fundamentum est, praesagiens, alterum ad gentes, se autem ad eos qui ex circumcisione sunt, esse mittendum, religiose ne excidatur intervenit, fretus vocatione sua etiam populum Iudaeorum per Ecclesiam posse salvari; unde sequitur at ille respondens, dixit illi: domine, dimitte illam et hoc anno. Cito duritiam superbiamque Iudaeorum causas esse sterilitatis agnovit. Itaque venit excolere qui novit vitia reprehendere; unde subdit usque dum fodiam circa illam. Pollicetur dura cordis eorum apostolicis ligonibus esse fodienda, ne radicem sapientiae, terrarum acervus obruat et abscondat. Subdit autem et mittam stercora, idest humilitatis affectum, per quem in Evangelium Christi etiam Iudaeus fore existimatur fructuosus; unde subdit et si quidem fecerit fructum, bene scilicet erit; sin autem, in futurum succides illam. AMBROSE; But our Lord sought, not because He was ignorant that the fig tree had no fruit, but that He might show in a figure that the synagogue ought by this time to have fruit. Lastly, from what follows, He teaches that He Himself came not before the time who came after three years. For so it is said, Then said he to the dresser of the vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none. He came to Abraham, He came to Moses, He came to Mary, that is, He came in the seal of the covenant, He came in the law, He came in the body. We recognise His coming by His gifts; at one time purification, at another sanctification, at another justification. Circumcision purified, the law sanctified, grace justified. The Jewish people then could not be purified because they had not the circumcision of the heart, but of the body; nor be sanctified, because ignorant of the meaning of the law, they followed carnal things rather than spiritual; nor justified, because not working repentance for the their offences, they knew nothing of grace. Rightly then was there no fruit found in the synagogue, and consequently it is ordered to be cut down; for it follows, Cut it down, why cumbers it the ground? But the merciful dresser, perhaps meaning him on whom the Church is founded, foreseeing that another would be sent to the Gentiles, but he himself to them who were of the circumcision, piously intercedes that it may not be cut off; trusting to his calling, that the Jewish people also might be saved through the Church. Hence it follows, And he answering said to him, Lord, let it alone this year also. He soon perceived hardness of bears and pride to be the causes of the barrenness of the Jews. He knew therefore how to discipline, who knew how to censure faults. Therefore adds He, till I shall dig about it. He promises that the hardness of their hearts shall be dug about by the Apostles’ spades, lest a heap of earth cover up and obscure the root of wisdom. And He adds, and dung it, that is, by the grace of humility, by which even the fig is thought to become fruitful toward the Gospel of Christ. Hence He adds, And if it bear fruit, well, that is, it shall be well, but if not, then after that you shall cut it down. Beda: Quod quidem per Romanos factum est, a quibus gens Iudaea succisa, et a terra promissionis expulsa est. BEDE; Which indeed came to pass under the Romans, by whom the Jewish nation was cut off, and thrust out from the land of promise. Augustinus de Verb. Dom: Vel aliter totum. Arbor ficulnea genus humanum est. Primus enim homo qui peccavit, foliis ficulneae pudenda velavit, hoc est membra unde nati sumus. AUG. Or, in another sense, the fig tree is the race of mankind. For the first man after he had sinned concealed with fig leaves his nakedness, that is, the members from which we derive our birth. Theophylactus: Sed et quisque nostrum ficus est in vinea Dei, hoc est in Ecclesia, vel in hoc mundo plantata. THEOPHYL. But each one of us also is a fig tree planted in the vineyard of God, that is, in the Church, or in the world. Gregorius in Evang: Tertio autem dominus ad ficulneam venit: quia naturam generis humani ante legem, sub lege, sub gratia, expectando, admonendo, visitando requisivit: sed tamen tribus annis fructum se non invenisse conqueritur: quia quorumdam pravorum mentes nec inspirata lex naturalis corrigit, nec praecepta erudiunt, nec incarnationis eius miracula convertunt. GREG. But our Lord came three times to the fig tree, because He sought after man’s nature before the law, under the law, and under grace, by waiting, admonishing, visiting; but yet He complains that for three years he found no fruit, for there are some wicked men whose hearts are neither corrected by the law of nature breathed into them, nor instructed by precepts, nor converted by the miracles of His incarnation. Theophylactus: Tertio autem natura nostra fructum petita non tribuit: semel quidem cum in Paradiso praevaricati sumus praeceptum, secundo cum in lege vitulum conflaverunt, tertio cum salvatorem renuerunt. Sed id triennium intelligendum est pro tribus aetatibus, puerili, virili, et senili. THEOPHYL. Our nature yields no fruit though three times sought for; once indeed when we transgressed the commandment in paradise; the second time, when they made the molten calf under the law; thirdly, when they rejected the Savior. But that three years’ time must be understood to mean also the three ages of life, boyhood, manhood, and old age. Gregorius: Sed cum magno timore audiendum est quod dicitur succide ergo illam: ut quid etiam terram occupat? Unusquisque enim iuxta modum suum, inquantum locum vitae praesentis tenet, si fructum bonae operationis non exhibet, velut infructuosa arbor terram occupat: quia in eo loco in quo ipse est, aliis operandi occasionem negat. GREG. But with great fear and trembling should we hear the word which follows, Cut it down, why cumbers it the ground. For every one according to his measure, in whatsoever station of life he is, except he show forth the fruits of good works, like an unfruitful tree, cumbers the ground; for wherever he is himself placed, he there denies to another the opportunity of working. Basilius: Proprium enim est divinae propitiationis non silenter poenas infligere, sed praemittere minas, revocando ad poenitentiam; sicut Ninivitis fecit, et nunc cultori dicens succide eam: provocans quidem ipsum ad curam eius, suscitans vero sterilem animam ad producendos debitos fructus. PSEUDO-BASIL; For it is the part of God’s mercy not silently to inflict punishment, but to send forth threatenings to recall the sinner to repentance, as He did to the men of Nineveh, and now to the dresser of the vineyard, saying, Cut it down, exciting him indeed to the care of it, and stirring up the barren soil to bring forth the proper fruits. Gregorius Nazianzenus: Igitur nec nos feriamus subito, sed praevaleamus misericordia; ne secemus ficum potentem adhuc fructum facere, quam forsitan curabit periti custodis studium; unde et hic subditur at ille respondens dixit illi: dimitte illam hoc anno, usque dum fodiam circa illam. GREG NAZ. Let us not then strike suddenly, but overcome by gentleness, lest we cut down the fig tree still able to bear fruit, which the care perhaps of a skillful dresser will restore. Hence it is also here added, And he answering said to him, Lord, let alone, &c. Gregorius: Per cultorem vineae praepositorum ordo exprimitur, qui dum praesunt Ecclesiae, dominicae vineae curam gerunt. GREG. By the dresser of the vineyard is represented the order of Bishops, who, by ruling over the Church, take care of our Lord’s vineyard. Theophylactus: Vel paterfamilias Deus pater est, cultor vero Christus, qui ficum amputari ut sterilem non permittit; quasi ad patrem diceret: si per legem et prophetas fructum poenitentiae non dederunt, meis eos irrigabo passionibus et doctrinis; et forsitan dabunt obedientiae fructum. THEOPHYL. Or the master of the household is God the Father, the dresser is Christ, who will not have the fig tree cut down as barren, as if saying to the Father, Although through the Law and the Prophets they gave no fruit of repentance, I will water them with My sufferings and teaching, and perhaps they will yield us fruits of obedience. Augustinus de Verb. Dom: Vel colonus, qui intercedit, est omnis sanctus qui intra Ecclesiam orat pro eis qui sunt extra Ecclesiam, dicens domine, dimitte illam hoc anno, idest tempore isto sub gratia, usque dum fodiam circa illam. Circumfodere est humilitatem et patientiam docere. Fossa enim est humilis terra, stercus autem in bono intellige: sordes sunt, sed fructum dant: sordes cultoris dolor est peccatoris. Qui autem agunt poenitentiam, in sordibus agant et veraciter agant. AUG. Or, the husbandmen who intercedes is every holy man who ho within the Church prays for them that are without the Church, saying, O Lord, O Lord, let it alone this year, that is, for that time vouchsafed under grace, until I dig about it. To dig about it, is to teach humility and patience, for the ground which has been dug is lowly. The dung signifies the soiled garments, but they bring forth fruit. The soiled garment of the dresser, is the grief and mourning of sinners; for they who do penance and do it truly are in soiled garments. Gregorius: Vel peccata carnis, stercora vocantur. Ex stercore igitur ad fructum reviviscit arbor, quia de consideratione peccati, ad bona se opera resuscitat animus. Sed sunt plerique qui increpationes audiunt, et tamen ad poenitentiam redire contemnunt; propter quod subditur et si quidem fecerit fructum. GREG. Or, the sins of the flesh are called the dung. From this then the tree revives to bear fruit again, for from the remembrance of sin the soul quickens itself to good works. But there are very many who hear reproof, and yet despise the return to repentance; wherefore it is added, And if it bear fruit, well. Augustinus de Verb. Dom: Bene scilicet erit; sin autem, in futurum succides eam, quando scilicet in iudicio venies iudicare vivos et mortuos. Interim modo parcitur. AUG. That is, it will be well, but if not, then after that you shall cut it down; namely, when you shall come to judge the quick and the dead. In the mean time it is now spared. Gregorius: Qui autem nunc non vult ad fecunditatem pinguescere per increpationem, illic cadit unde iam resurgere per poenitentiam non valet. GREG. But he who will not by correction grow rich to fruitfulness, falls to that place from whence he is no more able to rise again by repentance.
Lectio 3
Ambrosius: Cito quod de synagoga dixerat indicavit; ad ipsam utique arborem venisse se monstrat qui in eadem praedicabat; unde dicitur erat autem docens in synagoga eorum sabbatis. AMBROSE; He soon explained that He had been speaking of the synagogue, showing, that He truly came to it, who preached in it, as it is said, And he was teaching in one of the synagogues. Chrysostomus: Docet quidem non seorsum, sed in synagogis secure, in nullo dubitans, nec aliquid contra legem Moysi statuens; sabbato autem, quia tunc Iudaei legi vacabant. CHRYS. He teaches indeed not separately, but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing of the law. Cyrillus: Ad expugnationem autem corruptionis, et mortis, et invidiae Diaboli contra nos, prodiit incarnatio verbi; et hoc apparet ex ipsis eventibus; sequitur enim et ecce mulier quae habebat spiritum infirmitatis annis decem et octo. Dicit autem spiritum infirmitatis, quia mulier haec patiebatur atrocitate Diaboli, derelicta a Deo propter propria crimina, vel propter transgressionem Adae, ob quam humana corpora infirmitatem et mortem incurrerunt. Dat autem super hoc Deus Diabolo potestatem, ut homines mole adversitatis depressi, velint ad meliora transire. Genus autem infirmitatis ostendit, dicens et erat inclinata, nec omnino poterat sursum respicere. CYRIL; Now that the Incarnation of the Word was manifested to destroy corruption and death, and the hatred of the devil against us, is plain from the actual events; for it follows, And behold there was a woman which had a spirit of infirmity, &c. He says spirit of infirmity, because the woman suffered from the cruelty of the devil, forsaken by God because of her own crimes or for the transgression of Adam, on account of which the bodies of men incur infirmity and death. But God gives this power to the Devil, to the end that men when pressed down by the weight of their adversity might betake them to better things. He points out the nature of her infirmity, saying, And was bowed together, and could in no wise lift up herself. Basilius: Brutorum siquidem caput humi deflexum est, terram cernit; caput hominis erectum est in caelum, oculi superna conspiciunt: convenit enim ei quaerere superna, transcendere terrena intuitu. BASIL; Because the head of the brutes is bent down towards the ground and looks upon the earth, but the head of man was made erect towards the heaven, his eyes tending upward. For it becomes us to seek what is above, and with our sight to pierce beyond earthly things. Cyrillus: Ostendens autem dominus adventum suum in hunc mundum dissolutivum esse humanarum passionum, mulierem sanavit; unde sequitur quam cum vidisset Iesus, vocavit eam ad se, et ait illi: mulier, dimissa es ab infirmitate tua. Vox aptissima Deo, plena maiestate superna: fugat enim morbum imperatorio motu: qui etiam manus illi imponit; sequitur enim imposuit illi manus; et confestim erecta est, et glorificabat Deum: in quo oportet perpendere sacram carnem induisse virtutem divinam: erat enim ipsius Dei caro, non autem alicuius alterius, quasi separatim existente filio hominis a filio Dei, sicut falso aliquibus visum est. Sed ingratae synagogae praesul, postquam vidit feminam humi repentem solo tactu erectam, et divina referentem magnalia, ardens domini gloria, irretitur invidia, arguitque miraculum, quasi videretur sollicitari pro sabbato; unde sequitur respondens autem archisynagogus indignans quia sabbato curasset hominem Iesus, dicebat turbae: sex dies sunt in quibus oportet operari; in his venite et curamini, et non in die sabbati. Hortatur ceteris diebus dispersos, et propriis vacantes operibus, non sabbato, videre et mirari prodigia domini, ne forte credant. Sed dic, lex prohibuit ab opere manuali die sabbati abstinere; numquid ab eo quod verbo et ore fit? Cesses ergo comedere et potare ac loqui et psallere in sabbato. Et si nec legem legis, cur tibi sabbatum? Ceterum, si manuale opus lex prohibuit, quomodo manuale opus est feminam verbo erigere? CYRIL; But our Lord, to show that His coming into this world was to be the loosing of human infirmities, healed this woman. Hence it follows, And when Jesus saw her, he called her to him, and said to her, Woman, you are loosed from your infirmity. A word most suitable to God, full of heavenly majesty; for by His royal assent He dispels the disease. He also laid His hands upon her, for it follows, He laid his hands on her, and immediately she was made straight, and glorified God. We should here answer, that the Divine power had put on the sacred flesh. For it was the flesh of God Himself, and of no other, as if the Son of Man existed apart from the Son of God, as some have falsely thought. But the ungrateful ruler of the synagogue, when he saw the woman, who before was creeping on the ground, now by Christ’s single touch made upright, and relating the mighty works of God, sullies his zeal for the glory of the Lord with envy, and condemns the miracle, that he might appear to be jealous for the Sabbath. As it follows, And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said to the people, There are six days in which men ought to work, and not on the sabbath-day. He would have those who are dispersed about on the other days, and engaged in their own works, not come on the Sabbath to see and admire our Lord’s miracles, lest by chance they should believe. But the law has not forbidden all manual work on the Sabbath-day, and has it forbidden that which is done by a word or the mouth? Cease then both to eat and drink and speak and sing. And if you read not the law, how is it a Sabbath to you? But supposing the law has forbidden manual works, how is it a manual work to raise a woman upright by a word? Ambrosius: Denique et Deus ab operibus mundi quievit, non operibus quibus sempiterna et iugis operatio est, sicut filius ait: pater meus usque modo operatur, et ego operor, ut ad similitudinem Dei saecularia nostra opera, non religiosa cessarent. Unde dominus specialiter ei respondit; sequitur enim respondit autem ad illum dominus, et dixit: hypocritae, unusquisque vestrum in sabbato non solvit bovem suum aut asinum a praesepio, et ducit adaquare? AMBROSE; Lastly, God rested from the works of the world not from holy works, for His working is constant and everlasting; as the Son says, My Father works until now, and I work; that after the likeness of God our worldly, not our religious, works should cease. Accordingly our Lord pointedly answered him, as it follows, You hypocrite, do not each on of you on the sabbath-day loose his ox or his ass? &c. Basilius: Hypocrita est qui in theatro assumit alienam personam; sic et in vita praesenti quidam alia gerunt in corde, et alia superficialiter ostendunt hominibus. BASIL; The hypocrite is one who on the stage assumes a different character from his own. So also in this life some men carry one thing in their heart, and show another on the surface to the world. Chrysostomus: Bene igitur dicit hypocritam principem synagogae: quia faciem habebat legis cultoris, mens vero eius erat versuti et invidi: non enim turbatur propter sabbatum, quia violatur, sed propter Christum, quia glorificatur. Tu tamen attende, quod ubi quidem opus fieri iussit, sicut cum paralytico iussit grabatum tollere, transtulit sermonem ad maius, convincens eos per dignitatem patris, cum dicit: pater meus usque modo operatur, et ego operor; hic autem ubi totum faciens verbo, nihil aliud adicit, ex his quae ipsi faciebant, calumniam solvit. CHRYS. Well then does he call the ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty and envious man. For it troubles him not that the Sabbath is broken, but that Christ is glorified. Now observe, that whenever Christ orders a work to be done, (as when He ordered the man sick of the palsy to take up his bed,) He raises His words to something higher, convincing men by the majesty of the Father, as He says, My Father works until now, and I work. But in this place, as doing every thing by word, He adds nothing further, refuting their calumny by the very things which they themselves did. Cyrillus: Arguitur autem archisynagogus ut hypocrita, dum bruta quidem adaquat in sabbato, mulierem vero non magis genere quam fide filiam Abrahae, non dignam putat solvi ab aegritudinis vinculo; unde subdit hanc autem filiam Abrahae, quam alligavit Satanas ecce decem et octo annis, non oportuit solvi a vinculo isto die sabbati? Malebat siquidem mulierem tamquam quadrupedia cernere terram, quam hominum staturam recipere, dummodo Christus non magnificaretur. Non autem erat eis quid responderent; sed ipsi sibi ipsis erant irrefragabilis reprehensio; unde sequitur et cum haec diceret, erubescebant omnes adversarii eius; sed populus, quasi commoda ex miraculis consequens, laetabatur de signis; unde sequitur et omnis populus gaudebat in universis quae gloriose fiebant ab eo. Nam claritas operum omnem quaestionem solvebat apud eos qui non quaerebant mentibus perversis. CYRIL; Now the ruler of the synagogue is convicted a hypocrite, in that he leads his cattle to watering on the Sabbath-day, but this woman, not more by birth than by faith the daughter of Abraham, he thought unworthy to be loosed from the chain of her infirmity. Therefore He adds, And ought not this woman, being a daughter of Abraham whom Satan has bound lo, these eighteen years, to be loosed from this bond on the sabbath-day? The ruler preferred that this woman should like the beasts rather look upon the earth than receive her natural stature, provided that Christ was not magnified. But they had nothing to answer; they themselves unanswerably condemned themselves. Hence it follows, And when he had said these things, all his adversaries were ashamed. But the people, reaping great good from His miracles, rejoiced at the signs which they saw, as it follows, And all the people rejoiced;. For the glory of His works vanquished every scruple in them who sought Him not with corrupt hearts. Gregorius in Evang: Mystice autem hoc significat ficulnea infructuosa quod mulier inclinata: humana enim natura ad peccatum ex voluntate corruens, quia fructum obedientiae ferre noluit, statum rectitudinis amisit; et hoc significat ficulnea reservata quod mulier erecta. GREG. Mystically the unfruitful fig tree signifies the woman that was bowed down. For human nature of its own will rushes into sin, and as it would not bring forth the fruit of obedience, has lost the state of uprightness. The same fig tree preserved signifies the woman made upright. Ambrosius: Vel ficus synagogam figurat. Denique in muliere infirma quasi Ecclesiae figura succedit; quae cum mensuram legis et resurrectionis impleverit, in illa quiete perpetua in sublime erecta fastigium, inclinationem nostrae infirmitatis sentire non potuit. Nec aliter curari potuisset haec mulier, nisi quia legem implevit et gratiam: nam in decem verbis legis perfectio est, in octavo numero resurrectionis plenitudo. AMBROSE; Or the fig tree represents the synagogue; afterwards in the infirm woman there follows as it were a figure of the Church, which having fulfilled the measure of the law and the resurrection, and now raised up on high in that eternal resting place, can no more experience the frailty of our weak inclinations. Nor could this woman be healed except she had fulfilled the law and grace. For in ten sentences is contained the perfection of the law, and in the number eight the fullness of the resurrection. Gregorius: Vel aliter. Sexto die homo factus est, atque eodem sexto die opera cuncta domini perfecta sunt. Senarius autem numerus in trigonum ductus, decem et octo facit. Quia ergo homo qui sexto die factus est, perfecta opera habere noluit, sed ante legem, sub lege, atque in exordio inchoantis gratiae infirmus extitit, decem et octo annis mulier curva fuit. GREG. Or else; man was made on the sixth day, and on the same sixth day were all the works of the Lord finished, but the number six multiplied three times makes eighteen. Because then man who was made on the sixth day was unwilling to do perfect works, but before the law, under the law, and at the beginning of grace, was weak, the woman was bowed down eighteen years. Augustinus de Verb. Dom: Quod ergo significat triennium in arbore, hoc decem et octo anni in illa muliere, quia ter seni decem et octo faciunt. Curva autem erat, sursum aspicere non poterat, quia sursum corda sine causa audiebat. AUG. That which the three years signified in the tree, the eighteen did in the woman, for three times six is eighteen. But she was crooked and could not look up, for in vain she heard the words, lift up your hearts. Gregorius: Omnis enim peccator terrena cogitans, caelestia non requirens, sursum respicere non valet; quia dum desideria inferiora sequitur, a mentis suae rectitudine curvatur; et hoc semper videt, et sine intermissione cogitat. Vocavit eam dominus et erexit: quia illuminavit et audivit. Vocat enim quandoque, sed non erigit: quia plerumque videmus quae agenda sunt, sed opera non implemus: usitata enim culpa obligat mentem, ut nequaquam surgere possit ad rectitudinem. Conatur, et labitur: quia ubi diu sponte perstitit, ibi cum noluerit cadit. GREG. For every sinner who thinks earthly things, not seeking those that are in heaven, is unable to look up. For while pursuing his baser desires, he declines from the uprightness of his state; or his heart is bent crooked, and he ever looks upon that which he unceasingly thinks about. The Lord called her and made her upright, for He enlightened her and succored her. He sometimes calls but does not make upright, for when we are enlightened by grace, we oft-times see what should be done, but because of sin do not practice it. For habitual sin binds down the mind, so that it cannot rise to uprightness. It makes attempts and fails, because when it has long stood by its own will, when the will is lacking, it falls. Ambrosius: Opus autem sabbati signum futuri est, quod unusquisque perfunctus lege et gratia, per misericordiam Dei corporeae fragilitatis molestiis exuetur. Cur autem aliud animal indicavit, nisi ut ostenderet futurum ut Iudaicus et gentilis populus, sitim corporis, aestusque mundi huius, dominici fontis ubertate deponat; et sic per vocationem duorum populorum Ecclesiam salvam futuram? AMBROSE; Now this miracle is a sign of the coming sabbath, when every one who has fulfilled the law and grace, shall by the mercy of God put off the toils of this weak body. But why did He not mention any more animals, save to show that the time would come when the Jewish and Gentile nations should quench their bodily thirst, and this world’s heat in the fullness of the fountain of the Lord, and so through the calling forth of two nations, the Church should be saved. Beda: Filia autem Abrahae est anima quaecumque fidelis, vel Ecclesia de utroque populo ad fidei unitatem collecta. Idem ergo mystice est bovem vel asinum solutum a praesepio potum duci, quod est filiam Abrahae a vinculo nostrae inclinationis erigi. BEDE; But the daughter of Abraham is every faithful soul, or the Church gathered out of both nations into the unity of the faith. There is the same mystery then in the ox or ass being loosed and led to water, as in the daughter of Abraham being released from the bondage of our affections.
Lectio 4
Glossa: Erubescentibus adversariis, et populo gaudente de his quae gloriose fiebant a Christo, profectum Evangelii consequenter sub quibusdam similitudinibus manifestat; unde dicitur dicebat ergo: cui simile est regnum Dei, et cui simile aestimabo illud? Simile est grano sinapis. GLOSS. While His adversaries were ashamed, and the people rejoiced, at the glorious things that were done by Christ, He proceeds to explain the progress of the Gospel under certain similitudes, as it follows, Then said he, to what is the kingdom of God like? It is like a grain of mustard seed, &c. Ambrosius: Alio loco granum sinapis legitur, ubi confertur. Ergo si regnum caelorum sicut granum sinapis est, et fides sicut granum sinapis, fides est utique regnum caelorum quod intra nos est. Granum quidem sinapis res est vilis et simplex: si teri coeperit, vim suam fundit: et fides simplex primo videtur: sed si atteratur adversis, gratiam suae virtutis effundit. Grana sinapis martyres sunt. Habebant odorem fidei, sed latebat: venit persecutio, contriti sunt gladio, per totius mundi terminos grana sui sparsere martyrii. Ipse etiam dominus granum est sinapis: teri voluit, ut diceremus: Christi bonus odor sumus; seminari voluit velut granum sinapis, quod acceptum homo misit in hortum suum: in horto enim Christus captus et sepultus est, ubi etiam resurrexit et factus est arbor; unde sequitur et factum est in arborem magnam. Dominus enim noster granum est cum sepelitur in terra, arbor cum elevatur in caelum. Est etiam arbor mundum obumbrans; unde sequitur et requieverunt volucres caeli in ramis eius, idest potestates caelorum, et quicumque spiritualibus factis evolare meruerunt. Ramus est Petrus, ramus est Paulus, in quorum sinus per quosdam disputationum recessus, qui eramus longe, assumptis virtutum remigiis advolamus. Ergo semina in horto tuo Christum. Hortus utique locus est plenus florum, in quo gratia tui operis effloreat, et multiplex odor variae virtutis exhalet. Ibi ergo Christus ubi fructus est seminis. AMBROSE; In another place, a grain of mustard seed is introduced where it is compared to faith. If then the mustard seed is the kingdom of God, and faith is as the grain of mustard seed; faith is truly the kingdom of heaven, which is within us. A grain of mustard seed is indeed a mean and trifling thing, but as soon as it is crushed, it pours forth its power. And faith at first seems simple, but when it is buffeted by adversity, pours forth the grace of its virtue. The martyrs are grains of mustard seed. They have about them the sweet odor of faith, but it is hidden. Persecution comes; they are smitten by the sword; and to the farthest boundaries of the whole world they have scattered the seeds of their martyrdom. The Lord Himself also is a grain of mustard seed; He wished to be bruised that we might see that we are a sweet savor of Christ. He wishes to be sown as a grain of mustard seed, which when a man takes he puts it into his garden. For Christ was taken and buried in a garden, where also he rose again and became a tree, as it follows, And it waxed into a great tree. For our Lord is a grain when He is buried in the earth, a tree when He is lifted up into the heaven. He is also a tree overshadowing the world, as it follows, And the fowls of the air rested in his branches; that is, the heavenly powers and they whoever (for their spiritual deeds) have been thought worthy to fly forth. Peter is a branch, Paul is a branch, into whose arms, by certain hidden ways of disputation, we who were afar off now fly, having taken up the wings of the virtues. Sow then Christ in your garden; a garden is truly a place full of flowers, wherein the grace of your work may blossom; and the manifold odor of your different virtues be breathed forth. Wherever is the fruit of the seed, there is Christ. Cyrillus: Vel aliter. Regnum Dei est Evangelium, per quod acquirimus posse regnare cum Christo. Sicut igitur sinapis semen superatur quidem quantitate a seminibus olerum, crescit autem adeo ut plurium fiat umbraculum avium; sic et salvatoris doctrina penes paucos erat in principio, sed postea recepit augmentum. CYRIL Or else; The kingdom of God is the Gospel, through which we gain the power of reigning with Christ. As then the mustard seed is surpassed in size by the seeds of other herbs, yet so increases as to become the shelter of many birds; so also the life-giving doctrine was at first in the possession only of few? but afterwards spread itself abroad. Beda: Homo autem Christus est, hortus est Ecclesia, eius disciplinis colenda; qui bene dicitur granum accepisse, quia dona quae nobis cum patre tribuit ex divinitate, nobiscum accipit ex humanitate. Crevit autem Evangelii praedicatio cunctum disseminata per orbem; crescit et in mente cuiusque credentis, quia nemo repente fit perfectus. Crescendo autem non herbarum, quae velociter arescunt, sed arborum instar exurgit. Rami huius arboris dogmatum sunt diversitates, in quibus animae castae virtutum pennis ad superna tendentes nidificant et requiescunt. BEDE; Now the man, is Christ, the garden, His Church, to be cultivated by His discipline. He is well said to have taken the grain, because the gifts which He together with the Father gave to us from His divinity, He took from His humanity. But the preaching of the Gospel grew and was disseminated throughout the whole world. It grows also in the mind of every believer, for no one is suddenly made perfect. But in its growth, not like the grass, (which soon withers,) but it rises up like the trees. The branches of this tree are the manifold doctrines, on which the chaste souls, soaring upwards on the wings of virtue, build and repose. Theophylactus: Vel homo quilibet granum sinapis, idest evangelicum sermonem, accipiens, et in horto animae suae serens, arborem magnam facit, ut et ramos producat, et caeli volatilia, idest qui terrenis supereminent, in ramis praedicationis, idest in expansis considerationibus, requiescunt. Paulus enim quasi granum modicum accepit Ananiae rudimentum; sed plantans illud in viridario suo, produxit multas et bonas doctrinas, in quibus habitant qui sunt intellectu excelsi, puta Dionysius, Hierotheus, et alii quamplures. Deinde simile dicit fermento regnum Dei; sequitur enim et dixit: cui simile aestimabo illud? Simile est fermento. THEOPHYL. Or, any man receiving a grain of mustard seed, that is, the word of the Gospel, and sowing it in the garden of his soul, makes it a great tree, so as to bring forth branches, and the birds of the air (that is, they who soar above the earth) rest in the branches, (that is, in sublime contemplation.) For Paul received the instruction of Ananias as it were a small grain, but planting it in his garden, he brought forth many good doctrines, in which they dwell who have high heavenly thoughts, as Dionysius, Hierotheus, and many others. He next likens the kingdom of God to leaven, for it follows, And again he says, if Whereunto shall I liken it? It is like to leaven, &c. Ambrosius: Plerique fermentum Christum putant, quia fermentum ex farina virtute, non specie generi suo praestat: sic et Christus patribus aequalis corpore, sed dignitate incomparabilis praeeminebat. Igitur sancta Ecclesia typum mulieris figurat, de qua subditur quod acceptum mulier abscondit in farinae sata tria, donec fermentaretur totum. AMBROSE; Many think Christ is the leaven, for leaven which is made from meal, excels its kind in strength, not in appearance. So also Christ (according to the fathers) shone forth above others equal in body, but unapproachable in excellence. The Holy Church therefore represents the type of the woman, of whom it is added, Which a woman took and hid in three measures of meal, fill the whole was leavened. Beda: Satum est genus mensurae, iuxta morem provinciae Palaestinae, unum et dimidium modium capiens. BEDE; The Satum is a kind of measure in use in the province of Palestine, holding about a bushel and a half. Ambrosius: Farina huius mulieris nos sumus, quae dominum Iesum in interioribus nostrae mentis abscondit, donec nostra secreta penetralia calor sapientiae caelestis abducat. Et quia in tribus mensuris absconditum dicit esse fermentum, congrue visum est ut Dei filium crederemus absconditum in lege, ac opertum in prophetis, evangelicis praedicationibus adimpletum. Me tamen sequi iuvat quod ipse dominus docuit, fermentum esse spiritualem doctrinam Ecclesiae. Ecclesia autem renatum hominem in corpore et anima et spiritu, fermento spirituali sanctificat, cum tria haec pari quadam cupiditatum lance consentiunt, et aequalis aspirat concordia voluptatum. Itaque si in hac vita tres mensurae in eodem manserint donec fermententur et fiant unum, erit in futurum diligentibus Christum incorrupta communio. AMBROSE; But we are the meal of the woman which hide the Lord Jesus in the secrets of our hearts, until the heat of heavenly wisdom penetrates our innermost recesses. And since He says it was hid in three measures, it seems fitting that we should believe the Son of God to have been hid in the Law, veiled in the Prophets, manifested in the preaching of the Gospel. Here however I am invited to proceed farther, because our Lord Himself has taught us, that the leaven is the spiritual teaching of the Church. Now the Church sanctifies with its spiritual leaven the man who is renewed in body, soul, and spirit, seeing that these three are united in a certain equal measure of desire, and there breathes forth a complete harmony of the will. If then in this life the three measures abide in the same person until they are leavened and become one, there will be hereafter an incorruptible communion with them that love Christ. Theophylactus: Vel pro femina intelligas animam; tria vero sata trinam partem eius, rationabilem, irascibilem et concupiscibilem. Si igitur aliquis in hac trina parte condiderit verbum Dei, faciet hoc totum spirituale, ut nec rationale peccet in documentis, nec ira aut concupiscentia enormiter ferantur, sed conformentur verbo Dei. THEOPHYL. Or, for the woman you must understand the soul; but the three measures, its three parts, the reasoning part, the affections, and the desires. If then any one has hidden in these three the word of God, he will make the whole spiritual, so as not by his reason to lie in argument, nor by his anger or desire to be transported beyond control, but to be conformed to the word of God. Augustinus de Verb. Dom: Vel tria sata farinae, genus humanum est; quod de tribus Noe filiis est reparatum. Mulier quae abscondit fermentum, Dei sapientia est. AUG. Or, the three measures of meal are the race of mankind, which was restored out of the three sons of Noah. The woman who hid the leaven is the wisdom of God. Eusebius: Vel aliter. Fermentum dominus nominat spiritum sanctum, quasi virtutem procedentem ex semine, idest verbo Dei. Tria autem sata farinae significant notitiam patris et filii et spiritus sancti, quam mulier, idest divina sapientia, et spiritus sanctus largitur. EUSEBIUS; Or else, by the leaven our Lord means the Holy Spirit, the Sower proceeding (as it were) from the seed, which is the word of God. But the three measures of meal, signify the knowledge of the Father, and the Son, and the Holy Spirit, which the woman, that is, Divine wisdom, and the Holy Spirit, impart. Beda: Vel fermentum dilectionem dicit, quae fervere facit, et excitat mentem. Abscondit ergo mulier, idest Ecclesia, fermentum dilectionis in sata tria: quia praecepit ut diligamus Deum ex toto corde, ex tota anima et ex tota virtute. Et hoc donec fermentetur totum, idest donec caritas totam mentem in sui perfectionem commutet; quod hic inchoatur, sed in futurum perficietur. BEDE; Or, by the leaven He speaks of love, which kindles and stirs up the heart; the woman, that is, the Church, hides the leaven of love in three measures, because she bids us love God with all our hearts, all our minds, and all our strength. And this until the whole is leavened, that is, until love moves the whole soul into the perfection of itself, which begins here, but will be completed hereafter.
Lectio 5
Glossa: Praemissis similitudinibus de multiplicatione evangelicae doctrinae, eius diffusioni ubique praedicando intendit; unde dicitur et ibat per civitates et castella, docens, et iter faciens in Ierusalem. GLOSS. Having spoken in parables concerning the increase of the teaching of the Gospel, he every where endeavors to spread it by preaching. Hence it is said, And he went through the cities and villages. Theophylactus: Non enim sola parva loca visitabat, sicut faciunt qui simplices fallere volunt, neque solas civitates, ut ostentatores faciunt et gloriam quaerentes; sed sicut communis dominus et pater omnibus providens, omnia circuibat. Non autem visitabat municipia, vitans Ierusalem, ac si timeret legisperitorum reprehensiones, aut mortem, quae poterat inde contingere; unde subdit et iter faciens in Ierusalem. Nam ubi plures erant aegroti, ibi se medicus magis ingerebat. Sequitur ait autem quidam illi: domine, si pauci sunt qui salvantur? THEOPHYL. For he did not visit the small places only, as they do who wish to deceive the simple, nor the cities only, as they who are fond of show, and seek their own glory; but as their common Lord and Father providing for all, He went about every where. Nor again did He visit the country towns only, avoiding Jerusalem, as if He feared the cavils of the lawyers, or death, which might follow therefrom; and hence he adds, And journeying towards Jerusalem. For where there were many sick, there the Physician chiefly showed Himself. It follows, Then said one to him, Lord, are there few that be saved? Glossa: Quae quidem quaestio ad hoc pertinere videtur de quo supra agebatur: nam in praemissa similitudine dixerat, quod requieverunt volucres caeli in ramis eius; per quod intelligi potest multos esse qui salutis requiem consequentur. Et quia ille unus pro omnibus quaesierat, dominus non singulariter ei respondet; unde sequitur ipse autem dixit ad illos: contendite intrare per angustam portam. GLOSS. This question seems to have reference to what had gone before. For in the parable which was given above, He had said, that the birds of the air rested on its branches, by which it might be supposed that there would be many who would obtain the rest of salvation. And because one had asked the question for all, the Lord does not answer him individually, as it follows, And he said to them, Strive to enter in at the strait gate. Basilius: Sicut enim in via terrena exitus a recto multam latitudinem habet; sic qui egreditur a tramite ducente ad regnum caelorum, in multa latitudine erroris reperitur. Rectum autem iter est angustum, qualibet declinatione periculosa existente, sive dextrorsum, sive sinistrorsum; sicut in ponte, a quo utrinque divertens flumini immergitur. BASIL; For as in earthly life the departure from right is exceeding broad, so he who goes out of the path which leads to the kingdom of heaven, finds himself in a vast extent of error. But the right way is narrow, the slightest turning aside being full of danger, whether to the right or to the left, as on a bridge, where he who slips on either side is thrown into the river. Cyrillus: Angusta etiam porta aerumnam et patientiam sanctorum significat. Sicut enim pugnarum victoria attestatur militis strenuitati, sic praeclarum efficiet valida perpessio laborum et tentationum. CYRIL; The narrow gate also represents the toils and sufferings of the saints. For as a victory in battle bears witness to the strength of the soldiers, so a courageous endurance of labors and temptations will make a man strong. Chrysostomus in Matthaeum: Quid est ergo quod dominus alibi dicit: iugum meum suave est, et onus meum leve? Non quidem contradicit; sed hoc dictum est propter tentationum naturam, illud vero propter affectum transeuntium. Est enim molestum aliquid naturae, facile reputari quando id affectanter amplectimur. Si etiam via salutis angusta erit in introitu, tamen per eam pervenitur ad latitudinem; e contrario vero lata deducit ad interitum. CHRYS. What then is that which our Lord says elsewhere, My yoke is easy, and my burden is light? There is indeed no contradiction, but the one was said because of the nature of temptations, the other with respect to the feeling of those who overcame them. For whatever is troublesome to our nature may be considered easy when we undertake it heartily. Besides also, though the way of salvation is narrow at its entrance, yet through it we come into a large space, but on the contrary the broad way leads to destruction. Gregorius Moralium: Dicturus autem angustae portae introitum, praemisit contendite: quia nisi mentis contentio ferveat, unda mundi non vincitur, per quam anima semper ad ima revocatur. GREG. Now when He was about to speak of the entrance of the narrow gate, He said first, strive, for unless the mind struggles manfully, the wave of the world is not overcome, by which the soul is ever thrown back again into the deep. Cyrillus: Non videtur autem dominus satisfacere quaerenti utrum pauci sint qui salventur, dum declarat viam per quam quisque potest fieri iustus. Sed dicendum, quod mos erat salvatoris non respondere interrogantibus secundum quod eis videbatur, quoties inutilia quaerebant, sed respiciendo quod utile audientibus foret. Quid autem commodi proveniret audientibus scire an multi sint qui salventur, an pauci? Necessarium autem magis erat scire modum quo aliquis pervenit ad salutem. Dispensative ergo ad quaestionis vaniloquium nihil dicit, sed transfert suum sermonem ad rem magis necessariam. CYRIL; Now our Lord does not seem to satisfy him who asked whether there are few that be saved, when He declares the way by which man may become righteous. But it must be observed, that it was our Savior’s custom to answer those who asked Him, not according as they might judge light, as often as they put to Him useless questions, but with regard to what might be profitable to His hearers. And what advantage would it have been to His hearers to know whether there should be many or few who would be saved. But it was more necessary to know the way by which man may come to salvation. Purposely then He says nothing in answer to the idle question, but turns His discourse to a more important subject. Augustinus de Verb. Dom: Vel aliter. Confirmavit dominus quod audivit, scilicet quod pauci sunt qui salvantur, quia per angustam portam pauci intrant. Alio autem loco hoc idem ipse ait: arcta est via quae ducit ad vitam, et pauci sunt qui ingrediuntur per illam; unde subditur quia multi, dico vobis, quaerent intrare. AUG. Or else, our Lord confirmed the words He heard, that is, by saying that there are few who are saved for few enter by the strait gate, but in another place He says this very thing, Narrow is the way which leads to life, and few there are who enter into it. Therefore He adds, For many I say to you shall seek to enter; Beda: Salutis amore provocati; et non poterunt, itineris asperitate deterriti. BEDE; Urged thereto by their love of safety, yet shall not be able, frightened by the roughness of the road. Basilius: Vacillat enim anima, quando quidem considerat aeterna, eligendo virtutem: quando praesentia respicit, praeferendo illecebras: hic intuetur otia carnis, illic subiectionem ipsius; hic ebrietatem, illic sobrietatem; hic dissolutos risus, illic copiam lacrymarum; hic choreas, illic orationes; hic fistulas, illic fletus; hic luxuriam, illic castimoniam. BASIL; For the soul wavers to and fro, at one time choosing virtue when it considers eternity, at another preferring pleasures when it looks to the present. Here it beholds ease, or the delights of the flesh, there its subjection or captive bondage; here drunkenness, there sobriety; here wanton mirth, there overflowing of tears; here dancing, there praying; here the sound of the pipe, there weeping; here lust, there chastity. Augustinus de Verb. Dom: Non autem contrarius sibi est dominus, qui dixit, quod pauci sunt qui intrant per angustam portam; et alibi dicit: multi ab oriente et occidente venient. Pauci sunt in comparatione perditorum, multi in societate Angelorum. Vix videntur grana quando area trituratur; sed tanta massa processura est de area hac ut impleat horreum caeli. AUG. Now our Lord in no wise contradicts Himself when He says, that there are few who enter in at the strait gate, and elsewhere, Many shall come from the east and the west; for there are few in comparison with those who are lost, many when united with the angels. Scarcely do they seem a grain when the threshing floor is swept, but so great a mass will come forth from this floor, that it will fill the granary of heaven. Cyrillus: Quod autem detestabiles sint qui intrare non possunt, per evidens exemplum declaravit, subdens cum autem intraverit paterfamilias, et clauserit ostium, incipietis foris stare, et pulsare ostium, dicentes: domine, aperi nobis. Sicut si patrefamilias, qui multos ad convivium vocavit, ingresso cum convivis, et ostio recluso, postmodum pulsantes adveniant. CYRIL; But that they who cannot enter are regarded with wrath, He has strewn by an obvious example, as follows, When once the master of the house has risen up, &c. as if when the master of the house who has called many to the banquet has entered in with his guests, and shut to the door, then shall come afterwards men knocking. Beda: Est autem paterfamilias Christus, qui cum ubique ex divinitate sit, illis iam intus esse dicitur quos in caelo praesens sua visione laetificat; sed quasi foris est his quos in hac peregrinatione certantes occultus adiuvat. Intrabit vero cum totam Ecclesiam ad sui contemplationem perducet; claudet ostium, cum reprobis locum poenitentiae tollet; qui foris stantes pulsabunt, idest a iustis segregati misericordiam quam contempserunt, frustra implorabunt; unde sequitur et respondens dicet vobis: nescio vos unde sitis. BEDE; The master of the house is Christ, who since as very God He is every where, is already said to be within those whom though He is in heaven He gladdens with His visible presence, but is as it were without to those whom while contending in this pilgrimage, He helps in secret. But He will enter in when He shall bring the whole Church to the contemplation of Himself. He will shut the door when He shall take away from the reprobate all room for repentance. Who standing without will knock, that is, separated from the righteous will in vain implore that mercy which they have despised. Therefore it follows, And he will answer and say to you, I know you not whence you are. Gregorius Moralium: Nescire Dei improbare est; sicut et nescire mentiri vir verax dicitur qui labi per mendacium dedignatur: non quod, si mentiri velit, nesciat, sed quod falsa loqui veritatis amore contemnat. Veritatis igitur lumen tenebras, quas reprobat, ignorat. Sequitur tunc incipietis dicere: manducavimus coram te, et bibimus, et in plateis nostris docuisti. GREG. For God not to know is for Him to reject, as also a man who speaks the truth is said not to know how to lie, for he disdains to sin by telling a lie, not that if he wished to lie he knew not how, but that from love of truth he scorns to speak what is false. Therefore the light of truth knows not the darkness which it condemns. It follows, Then shall you begin to say, We have eaten and drunk in your presence, &c. Cyrillus: Hoc Israelitis convenit, qui secundum ritum legis offerentes Deo victimas edebant et gaudebant. Audiebant quoque in synagogis libros Moysi, qui in suis scriptis non quae sua sunt, sed quae Dei tradebat. CYRIL; This refers to the Israelites, who, according to the practice of their law, when offering victims to God, eat and are merry. They heard also in the synagogues the books of Moses, who in his writings delivered not his own words, but the words of God. Theophylactus: Vel simpliciter ad Israelitas dicitur: eo quod ex eis Christus secundum carnem natus est, et cum eo comedebant et bibebant, et eum praedicantem audiebant. Sed et Christianis haec congruunt; nos enim comedimus corpus Christi et bibimus sanguinem eius quotidie, ad mensam mysticam accedentes, docetque in plateis animarum nostrarum. THEOPHYL. Or it is said to the Israelites, simply because Christ was born of them according to the flesh, and they ate and drank with Him, and heard Him preaching. But these things also apply to Christians. For we eat the body of Christ and drink His blood as often as we approach the mystic table, and He teaches in the streets of our souls, which are open to receive Him. Beda: Vel mystice manducat coram domino et bibit qui verbi pabulum avide suscipit; unde quasi exponendo subditur in plateis nostris docuisti. Scriptura enim in obscurioribus cibus est, quia quasi exponendo frangitur, et manducando glutitur; potus est in apertioribus, ubi ita sorbetur sicut invenitur. Non autem festivitatum epulatio iuvat quem fidei pietas non commendat; non scientia Scripturarum notum Deo facit quem operum iniquitas indignum ostendit; unde subditur et dicet vobis: nescio vos unde sitis. Discedite a me, operarii iniquitatis. BEDE; Or mystically, he eats and drinks in the Lord’s presence who eagerly receives the food of the word. Hence it is added for explanation, You have taught in our streets. For Scripture in its more obscure places is food, since by being expounded it is as it were broken and swallowed. In the clearer places it is drink, where it is taken down just as it is found. But at a feast the banquet does not delight him whom the piety of faith commends not. The knowledge of the Scriptures does not make him known to God, whom the iniquity of his works proves to be unworthy; as it follows, And he will say to you, I know not whence you are; depart from me. Basilius: Illis forsitan loquitur quos describit apostolus in propria persona, dicens: si linguis hominum loquar et Angelorum, et habeam omnem scientiam, et distribuero omnes facultates meas in cibos pauperum, caritatem autem non habuero, nihil mihi prodest. Quod enim non fit divini amoris intuitu, sed ad acquirendam ab hominibus laudem, non invenit laudem apud Deum. BASIL; He perhaps speaks to those whom the Apostle describes in his own person, saying, If I speak with the tongues of men and of angels, and have all knowledge, and give all my goods to feed the poor, but have not charity, it profits me nothing. For whatever is done not from regard to the love of God, but to gain praise from men, obtains no praise from God. Theophylactus: Attende etiam quod detestabiles sunt illi in quorum plateis dominus docet: unde si docentem eum audierimus, non in plateis sed in angustiis, et humilibus cordibus, non erimus detestabiles. THEOPHYL. Observe also that they are objects of wrath in whose street the Lord teaches. If then we have heard Him teaching not in the streets, but in poor and lowly hearts, we shall not be regarded with wrath. Beda: Duplex autem ostenditur Gehennae poena; scilicet frigoris et fervoris; unde sequitur ibi erit fletus et stridor dentium: fletus enim de ardore, stridor dentium de frigore solet excitari. Vel stridor dentium prodit indignantis affectum, quod qui sero poenitet, sero sibi irascatur. BEDE; But the twofold punishment of hell is here described, that is, the feeling cold and heat. For weeping is wont to be excited by heat, gnashing of teeth by cold. Or gnashing of teeth betrays the feeling of indignation, that he who repents too late, is too late angry with himself. Glossa: Vel stridebunt dentes qui hic de edacitate gaudebant, flebunt oculi qui hic per concupiscentias vagabantur. Per utrumque autem veram impiorum resurrectionem designat. GLOSS; Or the teeth will gnash which here delighted in eating, the eyes will weep which here wandered with desire. By each He represents the real resurrection of the wicked. Theophylactus: Pertinet etiam hoc ad Israelitas, cum quibus loquebatur; qui ex hoc maxime percelluntur quod gentiles cum patribus requiescunt, ipsi vero excluduntur; unde addidit cum videritis Abraham, Isaac et Iacob, et omnes prophetas in regno Dei, vos autem expelli foras. Et venient ab oriente et occidente, et ab Aquilone et Austro, et accumbent in regno Dei. THEOPHYL. This also refers to the Israelites with whom He was speaking, who receive from this their severest blow, that the Gentiles have rest with the fathers, while they themselves are shut out. Hence He adds, When you shall see Abraham, Isaac, and Jacob, in the kingdom of God, &c. Eusebius: Praedicti enim patres ante tempora legis, secundum evangelicam formam errorem multorum deorum derelinquentes, assumpserunt sublimis Dei notitiam, quibus pares facti sunt multi gentilium ob similem vitam; filii autem eorum alienationem sunt passi ab evangelica disciplina; unde sequitur et ecce sunt novissimi qui erant primi, et sunt primi qui erant novissimi. EUSEBIUS. For the Fathers above mentioned, before the times of the Law, forsaking the sins of many gods to follow the Gospel way, received the knowledge of the most high God; to whom many of the Gentiles were conformed through a similar manner of life, but their children suffered estrangement from the Gospel rules; and herein it follows, And behold they are last which shall be first, and they are first which shall be last. Cyrillus: Iudaeis enim, qui primum locum tenebant, praelatae sunt gentes. CYRIL; For to the Jews who held the first place have the Gentiles been preferred. Theophylactus: Nos autem, ut videtur, primi sumus, qui ab ipsis cunabulis rudimenta accepimus; et forsitan erimus novissimi respectu gentilium, qui circa finem vitae crediderunt. THEOPHYL. But we as it seems are the first who have received from our very cradles the rudiments of Christian teaching, and perhaps shall be last in respect of the heathens who have believed at the end of life. Beda: Multi etiam prius ferventes, postea torpent: multi prius frigidi, subito inardescunt; multi in saeculo despecti, in futuro sunt glorificandi; alii apud homines gloriosi, in fine sunt damnandi. BEDE; Many also at first burning with zeal, afterwards grow cold; many at first cold, on a sudden become warm; many despised in this world, will be glorified in the world to come; others renowned among men, will in the end be condemned.
Lectio 6
Cyrillus: Praedicta domini verba, Pharisaeorum animos provocaverunt ad iram; videbant enim populos iam contritos fidem eius arripere. Itaque quasi perdentes officium populis praesidendi et deficientes in lucro, simulantes se eum diligere, suadent illi ut inde discederet; unde dicitur in ipsa die accesserunt quidam Pharisaeorum dicentes illi: exi et vade hinc, quia Herodes vult occidere te. Christus autem qui renes et corda scrutatur, eis leniter et figuraliter respondet; unde sequitur et ait illis: ite et dicite vulpi illi. CYRIL; The preceding words of our Lord roused the Pharisees to anger. For they perceived that the people were now smitten in their hearts, and eagerly receiving His faith. For fear then of losing their office as rulers of the people, and lacking their gains, with pretended love for Him, they persuade Him to depart from hence, as it is said, The same day there came certain of the Pharisees, saying to him, Get you out and depart hence, for Herod will kill you: but Christ, who searches the heart and the reins, answers them meekly and under figure. Hence it follows, And he said to them, Go you and tell that fox. Beda: Propter dolos et insidias Herodem vulpem appellat, quod plenum fraudis est animal, in fovea propter insidias latens, odore foetens, nunquam rectis itineribus incedens; quae omnia haereticis conveniunt, quorum typum Herodes tenet, qui Christum, idest humilitatem Christianae fidei in credentibus, conantur extinguere. BEDE; Because of his wires end stratagems He calls Herod a fox, which is an animal full of craft, concealing itself in a ditch because of snares, having a noisome smell, never walking in straight paths, all which things belong to heretics, of whom Herod is a type, who endeavors to destroy Christ (that is, the humility of the Christian faith) in the hearts of believers. Cyrillus: Vel aliter. Videtur hic sermo mutatus esse, et non spectare ad personam Herodis, ut aliqui putaverunt, sed magis ad pharisaicas fictiones: pene enim ipsum Pharisaeum ostendit prope manentem, dum dixit ite et dicite vulpi huic, sicut in Graeco habetur; unde hoc praecepit dicendum, quod poterat urgere Pharisaeorum turbam: ecce, inquit, eicio Daemonia, et sanitates perficio hodie et cras, et tertia die consummor. Hoc se promittit operaturum quod Iudaeis displicebat: scilicet quod immundis imperaret spiritibus, et eriperet a morbis infirmantes, usque dum propria sponte sustineret crucis patibulum. Quia vero Pharisaei credebant quod manum trepidaret Herodis qui dominus erat virtutum, hoc excludit dicens verumtamen oportet me hodie et cras et sequenti die ambulare. Quod dicit oportet, nequaquam sibi necessitatem ingruentem ostendit, sed magis arbitrio propriae voluntatis pergere quo volebat, quousque finem venerandae crucis subiret, cuius iam Christus imminere tempus ostendit cum dixit hodie et cras. CYRIL; Or else the discourse seems to change here, and not to refer so much to the character of Herod as some think, as to the lies of the Pharisees. For He almost represents the Pharisees themselves to be standing near, when He said, Go tell this fox, as it is in the Greek. Therefore he commanded them to say that which might rouse the multitude of Pharisees. Behold, said He, I cast out devils, and I do cures to day and to morrow, and on the third day I shall be perfected. He promises to do what was displeasing to the Jews, namely, to command the evil spirits, and deliver the sick from disease, until in His own person He should undergo the suffering of the cross. But because the Pharisees thought that He who was the Lord of hosts, feared the hand of Herod. He refutes this, saying, Nevertheless I must walk today and tomorrow, and the day following. When He says must, He by no means implies a necessity imposed upon Him, but rather that He walked where He liked according to the inclination of His wild, until He should come to the end of the dreadful cross, the time of which Christ shows to be now drawing near, when He says, Today and tomorrow, Theophylactus: Ac si dicat: quid de morte mea cogitatis? Ecce fiet post modicum. Quod autem dicitur hodie et cras, hoc multos dies significat, sicut et nos in communi sermone soliti sumus dicere: hodie et cras fit hoc, quod fiat in tanta distantia temporis. Et ut evangelicum sermonem evidentius exponamus, non intelligas quod oportet me hodie et cras ambulare, sed sistas in hodie et cras, deinde subiungas et sequenti die ambulare; sicut et pluries numerando consuevimus dicere: die dominica, et secunda feria, et tertia egrediar, quasi computando duas, ut tertia denotetur, sic et dominus quasi computando dicit oportet me hodie et cras, et postea tertia die ire Ierusalem. THEOPHYL. As if He says, What think you of My death? Behold, a little while, and it will come to pass. But by the words, Today and tomorrow, are signified many days; as we also are wont to say in common conversation, “Today and tomorrow such a thing takes place,” not that it happens in that interval of time. And to explain more clearly the words of the Gospel, you must not understand them to be, I must walk to day and to morrow, but place a stop after today and tomorrow, then add, and walk on the day following, as frequently in reckoning we are accustomed to say, “The Lord’s day and the day after, and on the third I will go out,” as if by reckoning two, to denote the third. So also our Lord speaks as if calculating, I must do so to day, and so to morrow, and then afterward on the third day I must go to Jerusalem. Augustinus de Cons. Evang: Vel mystice ab illo haec dicta intelliguntur, ut referantur ad corpus eius, quod est Ecclesia. Expelluntur enim Daemonia, cum relictis illis superstitionibus, credunt in eum gentes; et perficiuntur sanitates, cum secundum praecepta eius, posteaquam fuerit Diabolo et huic saeculo renuntiatum, usque in finem resurrectionis, qua tamquam tertia consummabitur, ad plenitudinem angelicam per corporis etiam immortalitatem perficietur Ecclesia. AUG. Or these things are understood to have been spoken mystically by Him, so as to refer to His body, which is the Church. For devils are cast out when the Gentiles having forsaken their superstition, believe in Him. And cures are perfected when according to His commands, after having renounced the devil and this world until the end of the resurrection, (by which as it were the third day will be completed,) the Church shall be perfected in angelical fullness by the immortality also of the body. Theophylactus: Sed quia illi dicebant ei exeas hinc, quia Herodes quaerit te occidere: in Galilaea loquentes, ubi regnabat Herodes, ostendit quod non in Galilaea, sed in Ierusalem praeordinatum fuerat ei pati; unde sequitur quia non capit prophetam perire extra Ierusalem. Cum audis non capit, idest non decet extra Ierusalem prophetam interimi, non putes vim coactivam Iudaeis inductam, sed quantum ad eorum affectum sanguinis avidum convenienter hoc dicit; velut si quis praedonem atrocissimum videns dicat: non oportet hanc viam, in qua praedo insidiatur viatoribus, immunem esse a sanguine: sic et non oportebat alibi quam ubi morabantur praedones perire dominum prophetarum: nam assueti prophetarum sanguinibus occident et dominum; unde sequitur Ierusalem, Ierusalem, quae occidis prophetas, et lapidas eos qui mittuntur ad te. THEOPHYL. But because they said to Him, Depart from hence, for Herod seeks to kill you, speaking in Galilee where Herod reigned, He shows that not in Galilee, but in Jerusalem it had been fore-ordained that He should suffer. Hence it follows, For it can not be that a prophet perish out of Jerusalem. When you hear, It can not be (or it is not fitting) that a prophet should perish out of Jerusalem, think not that any violent constraint was imposed upon the Jews, but He says this seasonably with reference to their eager desire after blood; just as if any one seeing a most savage robber, should say, the road on which this robber lurks can not be without bloodshed to travelers. So also no where else but in the abode of robbers must the Lord of the prophets perish. For accustomed to the blood of His prophets, they will also kill the Lord; as it follows, O Jerusalem, which kills the prophets. Beda: Ierusalem non saxa et aedificia civitatis, sed habitatores vocat, quam patris plangit affectu. BEDE; In calling upon Jerusalem, He addresses not the stones and buildings of the city, but the dwellers therein, and He weeps over it with the affection of a father. Chrysostomus: Geminatio enim verbi, miserantis est, aut nimium diligentis: nam tamquam ad amicam negligentem amatorem, et ideo puniendam, dominus loquitur. CHRYS. For the twice repeated word betokens compassion or very great love. For the Lord speaks, if we may say it, as a lover would to his mistress who despised him, and was therefore about to be punished. Graecus: Sed et nominis geminatio vehementem reprehensionem ostendit: nam quae novit Deum, quomodo Dei ministros persequitur? GREEK EX. But the repetition of the name also shows the rebuke to be severe. For she who knew God, how does she persecute God’s ministers? Chrysostomus: Quod autem essent immemores divinorum bonorum ostendit subdens quoties volui congregare filios tuos, quemadmodum avis nidum suum sub pennis, et noluisti? Manuduxit eos per sapientissimum Moysen, monuit per prophetas, voluit sub alis, idest sub tegmine suae virtutis, illos habere; at illi caruerunt tam desiderabilibus bonis ingrati existentes. CYRIL; Now that they were unmindful of the Divine blessings He proves as follows, How often would I have gathered your children together as a hen doth gather her brood under her wings, and you would not. He led them by the hand of Moses out of all wisdom, He warns them by His prophets, He wished to have them under His wings, (i.e. under the shelter of His power,) but they deprived themselves of these choice blessings, through their ingratitude. Augustinus in Enchir: Dicit autem: ego volui, et tu noluisti; quasi dicat: quotquot aggregavi mea voluntate semper efficaci, te nolente feci, quia ingrata semper fuisti. AUG. As many as I gathered together, it was done by my all prevailing will, yet your unwillingness, for you were ever ungrateful. Beda: Pulchre autem qui Herodem de sua nece tractantem vulpem vocaverat, seipsum avi comparat: quia vulpes fraudulenter semper avibus insidias intendunt. BEDE; Now He who aptly had called Herod a fox, who was plotting His death, compares Himself to a bird, for foxes are ever lying in wait for birds. Basilius: Filios etiam Ierusalem pullis in nido comparavit; ac si dicat: aves quae in altum consueverunt volare, exceptae sunt a nocumentis insidiantium; tu tamen eris ut pullus egens alieno suffragio. Matre igitur avolante aufereris a nido, quasi impotens ad tutelam et debilis ad fugam; unde sequitur ecce relinquetur domus vestra deserta. BASIL; He compared also the sons of Jerusalem to birds in n the net, as if He said, Birds who are used to fly in the air are caught by the treacherous devices of the catchers, but you shall be as a chicken in want of another’s protection; when your mother then has fled away, you are taken from your nest as too weak to defend yourself; too feeble to fly; as it follows, Behold, your house is left to you desolate. Beda: Ipsam civitatem, quam nidum vocaverat, etiam nunc domum Iudaeorum appellat. Occiso enim domino venerunt Romani, et quasi nidum vacuum diripientes, tulerunt eorum locum, gentem et regnum. BEDE; The city itself which He had called the nest, He now calls the house of the Jews; for when our Lord was slain, the Romans came, and plundering it as a deserted nest, took away both their place, nation, and kingdom. Theophylactus: Vel domus vestra, idest templum; ac si dicat: quamdiu virtus erat in vobis, templum erat meum; sed postquam fecistis ipsum speluncam latronum, non est de cetero domus mea, sed vestra. Vel domum dicit totam gentem Iudaeorum, iuxta illud: domus Iacob, benedicite domino, per quod ostendit quod ipse erat qui gubernabat eos, et eripiebat ab hostium manibus. Sequitur dico autem vobis, quia non videbitis me donec veniat, cum dicetis: benedictus qui venit in nomine domini. THEOPHYL. Or your house, (that is, temple,) as if He says, As long as there was virtue in you, it was my temple, but after that you made it a den of thieves, it was no more my house but yours. Or by house He meant the whole Jewish nation, according to the Psalm, O house of Jacob, bless you the Lord, by which he shows that it was He Himself who governed them, and took them out of the hand of their enemies. It follows, And verily I say to you, &c. Augustinus de Cons. Evang: Huic narrationi Lucae non videtur adversari quod turbae dixerunt, veniente domino in Ierusalem: benedictus qui venit in nomine domini: quia nondum illuc venerat, et nondum dictum erat. AUG. There seems nothing opposed to St. Luke’s narrative, in what the multitudes said when our Lord came to Jerusalem, Blessed is he who comes in the name of the Lord, for He had not as yet come thither nor had this yet been spoken. Cyrillus: Discesserat enim dominus a Hierosolymis, tamquam indignos existentes sui praesentia deserens; deinde multis miraculis factis, rursum Hierosolymam redit, ubi ei turba occurrit dicens: hosanna filio David: benedictus qui venit in nomine domini. CYRIL; For our Lord had departed from Jerusalem, as it were abandoning those who were unworthy of His presence, and afterwards returned to Jerusalem, having performed many miracles, when that crowd meets Him, saying, Osanna to the Son of David, blessed is he that comes in the name of the Lord. Augustinus: Sed quia non dicit Lucas quo inde tunc accessit dominus, ut non veniret nisi eo tempore quo iam illud diceretur (perseverat quippe in itinere suo donec veniat Ierusalem); de illo suo adventu quo in claritate venturus est, hoc significat. AUG. At But as Luke does not say to what place our Lord went from thence, so that He should not come except at that time, (for when this was spoken He was journeying onward until He should come to Jerusalem,) He means therefore to refer to that coming of His, when He should appear in glory. Theophylactus: Tunc enim et inviti confitebuntur eum salvatorem et dominum, quando nullus erit eis inde profectus. Dicens autem non videbitis me donec veniat etc., non significat illam horam, sed tempus crucis; quasi dicat: postquam crucifixeritis me, non amplius videbitis me, donec iterum veniam. THEOPHYL. For then also will they unwillingly confess Him to be their Lord and Savior, when there shall be no departure hence. But in saying, You shall not see me until he shall come, &c. does not signify that present hour, but the time of His cross; as if He says, When you have crucified Me, you shall no more see Me until I come again. Augustinus: Intelligendus est ergo Lucas velle praeoccupasse, antequam eius narratio dominum perduceret Ierusalem, aut eidem civitati iam appropinquantem talia respondisse monentibus ut caveret Herodem, qualia Matthaeus dicit esse locutum cum iam pervenisset Ierusalem. AUG. Luke must be understood then as wishing to anticipate here, before his narrative brought our Lord to Jerusalem, or to make Him when approaching the same city, give an answer to those who told Him to beware of Herod, like to that which Matthew says He gave when He had already reached Jerusalem. Beda: Vel dicit non me videbitis, quasi dicat: nisi poenitentiam egeritis, et confessi fueritis me filium omnipotentis patris, in secundo adventu faciem meam non videbitis. BEDE; you shall not see, that is, unless you have worked repentance, and confessed Me to be the Son of the Father Almighty, you shall not see My face at the second coming.
Caput CHAPTER XIV Lectio 1
Cyrillus: Quamvis dominus malitiam Pharisaeorum cognosceret, tamen eorum fiebat conviva, ut prodesset praesentibus per verba et miracula; unde subditur et factum est cum introisset Iesus in domum cuiusdam principis Pharisaeorum sabbato manducare panem, et ipsi observabant eum: si scilicet reverentiam legis contemneret, et an quicquam prohibitorum faceret in die sabbati. Itaque hydropico veniente in medium, interrogatione reprehendit insolentiam Pharisaeorum, eum arguere volentium; unde dicitur et ecce homo quidam hydropicus erat ante illum. Et respondens Iesus dixit ad legisperitos et Pharisaeos, si licet sabbato curare. CYRIL; Although our Lord knew the malice of the Pharisees, yet He became their guest, that He might benefit by His words and miracles those who were present. Whence it follows, And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him; to see whether He would despise the observance of the law, or do any thing that was forbidden on the sabbath day. When then the man with the dropsy came into the midst of them, He rebukes by a question the insolence of the Pharisees, who wished to detect Him; as it is said, And, behold, there was a certain man before him which had the dropsy. And Jesus answering, &c. Beda: Quod dicitur respondisse Iesus, ad hoc respicit quod praemissum est: et ipsi observabant eum: dominus enim novit cogitationes hominum. BEDE; When it is said that Jesus answered, there is a reference to the words which went before, And they watched him. For the Lord knew the thoughts of men. Theophylactus: In sua autem interrogatione deridet eos, sicut amentes: Deo enim benedicente sabbatum, ipsi prohibent operari bona in eo; dies autem quae bonorum operam non admittit, maledicta est. THEOPHYL. But by His question He exposes their folly. For while God blessed the sabbath, they forbade to do good on the sabbath; but the day which does not admit the works of the good is accursed. Beda: Sed merito interrogati tacent, quia contra se dictum, quicquid dixerit, vident. Nam si licet sabbato curare, quare salvatorem an curet observant? Si non licet, quare ipsi sabbato pecora curant? Unde sequitur at illi tacuerunt. BEDE; But the, who were asked, are rightly silent, for they perceived that whatever they said, would be against themselves. For if it is lawful to heal on the sabbath day, wily did they watch the Savior whether He would heal? If it is not lawful, why do they take care of their cattle on the sabbath? Hence it follows, But they held their peace. Cyrillus: Neglectis igitur Iudaeorum insidiis, liberat a morbo hydropicum: qui metu Pharisaeorum remedia non postulabat propter sabbatum, sed solum astabat, ut ex aspectu misertus eius salvaret eum: quod dominus cognoscens, non postulat ab eo si vellet salvus fieri; sed protinus eum sanavit; unde sequitur ipse vero apprehensum sanavit eum ac dimisit. CYRIL; Disregarding then the snares of the Jews, He cures the dropsical, who from fear of the Pharisees did not ask to be healed on account of the sabbath, but only stood up, that when Jesus beheld him, He might have compassion on him and heal him. And the Lord knowing this, asked not whether he wished to be made whole, but forthwith healed him. Whence it follows; And he took him, and healed him, and let him go. Theophylactus: In quo non hoc prospexit dominus, ne scandalizaret Pharisaeos; sed ut benefaciat egenti remediis: decet enim nos, cum magna resultat utilitas, non curare si stulti scandalizentur. Wherein our Lord took no thought not to offend the Pharisees, but only that He might benefit him who needed healing. For it becomes us, when a great good is the result, not to care if fools take offense. Cyrillus: Sed quia Pharisaei inepte tacuerunt, solvit Christus inflexibilem eorum impudentiam, considerationibus seriis ad hoc utens; unde sequitur et respondens ad illos dixit: cuius vestrum asinus aut bos in puteum cadet, et non continuo extrahet illum die sabbati? CYRIL; But seeing the Pharisees awkwardly silent, Christ baffles their determined impudence by some important considerations. As it follows; And he answered and said to them, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? Theophylactus: Quasi dicat: si prohibuit lex misereri in sabbato, ne curam habeas filii tui periclitantis in sabbato; sed quid dico, filii, quando nec bovem praeteris, si periclitantem videris? THEOPHYL. As though He said, If the law forbids to have mercy on the sabbath-day, have no care of your son when in danger on the sabbath-day. But why speak I of a son, when you do not even neglect an ox if you see it in danger? Beda: In quo sic observatores suos Pharisaeos convincit, ut eosdem etiam avaritiae condemnet, qui in liberatione animalis suae avaritiae consulebant. Quanto ergo magis Christus hominem, qui multo melior est pecore, debuit liberare? BEDE; By these words He so refutes His watchers, the Pharisees, as to condemn them also of covetousness, who in the deliverance of animals consult their own desire of wealth. How much more then ought Christ to deliver a man, who is much better than cattle! Augustinus de quaest. Evang: Congruenter autem hydropicum animali quod cecidit in puteum comparavit, humore enim laborabat; sicut illam mulierem quam alligatam dixerat, et ipse solvebat, comparavit iumento, quod solvitur ut ad aquam ducatur. AUG. Now He has aptly compared the dropsical man to an animal which has fallen into a ditch, (for he is troubled by water,) as He compared that woman, whom He spoke of as bound, and whom He Himself loosed, to a beast which is let loose to be led to water. Beda: Competenti ergo exemplo solvit quaestionem, ut ostendat eos violare sabbatum in opere cupiditatis qui eum violare arguerunt in opere caritatis; unde sequitur et non poterant ad haec respondere illi. Mystice autem hydropicus comparatur ei quem fluxus carnalium voluptatum exuberans aggravat: hydropicus enim morbus ab aquoso humore vocabulum trahit. BEDE; By a suitable example then He settles the question, strewing that they violate the sabbath by a work of covetousness, who contend that he does so by, a work of charity. Hence it follows, And they could not answer him again to these things. Mystically, the dropsical man is compared to him who is weighed down by an overflowing stream of carnal pleasures. For the disease of dropsy derives the name of a watery humor. Augustinus de quaest. Evang: Vel hydropicum recte comparamus diviti avaro: sicut enim ille quanto magis abundat humore inordinato, tanto amplius sitit; sic et iste quanto est copiosior divitiis, quibus non bene utitur, tanto ardentius talia concupiscit. AUG. Or we rightly compare the dropsical man to a covetous rich man. For as the former, the more he increases in unnatural moisture the greater his thirst; so also the other, the more abundant his riches, which he does not employ well, the more ardently he desires them. Gregorius Moralium: Recte ergo hydropicus ante Pharisaeum curatur: quia per alterius aegritudinem corporis, in altero exprimitur languor, seu aegritudo cordis et mentis. GREG Rightly then is the dropsical man healed in the Pharisees’ presence, for by the bodily infirmity of the one, is expressed the mental disease of the other. Beda: Bene autem in exemplo bovem et asinum nominat, ut vel sapientes et hebetes, vel utrumque populum significet, scilicet Iudaeum iugo legis pressum, et gentilem nulla ratione domitum: omnes enim a puteo concupiscentiae demersos dominus extrahit. BEDE; In this example also He well refers to the ox and the ass; so as to represent either the wise and the foolish, or both nations; that is, the Jew oppressed by the burden of the law, the Gentile not subject to reason. For the Lord rescues from the pit of concupiscence all who are sunk therein.
Lectio 7 7 ἔλεγεν δὲ πρὸς τοὺς κεκλημένους παραβολήν, ἐπέχων πῶς τὰς πρωτοκλισίας ἐξελέγοντο, λέγων πρὸς αὐτούς, 8 ὅταν κληθῇς ὑπό τινος εἰς γάμους, μὴ κατακλιθῇς εἰς τὴν πρωτοκλισίαν, μήποτε ἐντιμότερός σου ᾖ κεκλημένος ὑπ' αὐτοῦ, 9 καὶ ἐλθὼν ὁ σὲ καὶ αὐτὸν καλέσας ἐρεῖ σοι, δὸς τούτῳ τόπον, καὶ τότε ἄρξῃ μετὰ αἰσχύνης τὸν ἔσχατον τόπον κατέχειν. 10 ἀλλ' ὅταν κληθῇς πορευθεὶς ἀνάπεσε εἰς τὸν ἔσχατον τόπον, ἵνα ὅταν ἔλθῃ ὁ κεκληκώς σε ἐρεῖ σοι, φίλε, προσανάβηθι ἀνώτερον: τότε ἔσται σοι δόξα ἐνώπιον πάντων τῶν συνανακειμένων σοι. 11 ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται καὶ ὁ ταπεινῶν ἑαυτὸν ὑψωθήσεται.
Ambrosius: Prius curatus est hydropicus, in quo fluxus carnis exuberans, animae gravabat officia, spiritus extinguebat ardorem: deinde docetur humilitas, dum in convivio nuptiali appetentia loci superioris arcetur; unde dicitur dicebat autem ad invitatos parabolam, intendens quomodo primos accubitus eligerent, dicens ad illos: cum invitatus fueris ad nuptias, non discumbas in primo loco. AMBROSE; First the dropsical man is cured, in whom the abundant discharges of the flesh crushed down the powers of the soul quenched the ardor of the Spirit. Next, humility is taught, when at the nuptial feast the desire of the highest place is forbidden. As it is said, And he spoke, Sit not down in the highest room. Cyrillus: Prosilire enim prompte ad honores qui nobis non conveniunt, indicat nos temerarios esse, et nostra facta vituperio replet; unde sequitur ne forte honoratio te sit invitatus ab illo, et veniens is qui te et illum vocavit, dicat tibi: da huic locum; et tunc incipias cum rubore novissimum locum tenere. CYRIL; For to rush forward hastily to honors which are not fitting for us, indicates rashness. and casts a slur upon our actions. Hence it follows, lest a more honorable man than you be invited, &c. Chrysostomus: Et sic quod concupivit, nequaquam obtinuit ambitiosus honoris, sed passus est repulsam; et satagens qualiter abundet honoribus, non honoratur. Et quia nihil est aequipollens modestiae, auditorem ad oppositum ducit. Non solum prohibet ambire primatum, sed et venari iubet ultima; unde sequitur sed cum vocatus fueris, vade, recumbe in novissimo loco. CHRYS. And so the seeker of honor obtained not that which he coveted, but suffered a defeat, and busying himself how he might be loaded with honors, is treated with dishonor. And because nothing is of so much worth as modesty, He leads His hearer to the opposite of this; not only for- him to seek the highest place, but bidding him search for the lowest. As it follows; But when you are bidden go and sit down in the lowest room. Cyrillus: Si enim aliquis non vult aliis praelocari, nanciscitur hoc ex divina sententia; unde sequitur ut cum venerit qui te invitavit, dicat tibi: amice, ascende superius. Haec dicens, non graviter obiurgat, sed leniter iniungit: sufficit enim monitio apud discretos; et sic pro humilitate aliquis coronatur honore; unde sequitur tunc erit tibi gloria coram simul discumbentibus. CYRIL; For if a man wishes not to be set before others, he obtains this honor according to the divine word. As it follows; That when he that bade you comes, he may say to you, Friend, go up higher. In these words He does not harshly chide, but gently admonishes; for a word of advice is enough for the wise. And thus for their humility men are crowned with honors; as it follows, Then shall you have worship. Basilius: Occupare igitur locum ultimum in conviviis, iuxta mandatum dominicum, conveniens est, sed rursum in hunc contentiose irruere reprobatum tamquam interemptorium ordinis et causativum tumultus: et de eo mota contentio aequiparabit vos litigantibus de primatu. Quapropter, sicut hic dominus dicit, expedit convivium facienti committere accubitus ordinem. Sic et in patientia nos mutuo sustinebimus honeste, et secundum ordinem omnia prosequentes, non ad apparentiam plurium; nec videbimur humilitatem pertractare per vehementem contradictionem; magis autem humilitatem per patientiam obtineremus: maius est enim ex repugnantia superbiae indicium quam ex primo accubitu, quando eum cum imperio obtinemus. BASIL; To take then the lowest place at a feast, according to our Lord’s command, is becoming to every man, but again to rush contentiously after this is to be condemned as a breach of order and cause of tumult; and a strife raised about it, will place you on a level with those who dispute concerning the highest place. Wherefore, as our Lord here says, it becomes him who makes the feast to arrange the order of sitting down. Thus in patience and love should we mutually bear ourselves, following all things decently according to order, not for external appearance or public display; nor should we seem to study or affect humility by violent contradiction, but rather gain it by condescension or by patience. For resistance or opposition is a far stronger token of pride than taking the first seat at meat, when we obtain it by authority. Theophylactus: Nemo autem putet praemissam Christi doctrinam modicam esse, et indignam culminis Dei verbi; non enim pium dices esse medicum pollicitum sanare podagram, ictum vero digiti vel dentis dolorem nolentem curare. Porro quomodo parva passio vanae gloriae, quae versabat primos perquirentes accubitus? Decebat igitur humilitatis magistrum omnem ramum pravae radicis amputare. Sed et illud considera, quia praesto coena, et passione primatus coram salvatore vexante miseros, opportunitatem habebat monitio. THEOPHYL. Now let no one deem the above precepts of Christ to be trifling, and unworthy of the sublimity and grandeur of the Word of God. For you would not call him a merciful physician who professed to heal the gout, but refilled to cure a scar on the finger or a tooth-ache. Besides, how can that passion of vainglory appear slight, which moved or agitated those who sought the first seats. It became then the Master of humility to cut off every branch of the bad root. But observe this also, that when the supper was ready, and the wretched guests were contending for precedency before the eyes of the Savior, there was a fit occasion for advice. Cyrillus: Ostenso igitur tam modico exemplo ambitiosorum contemptu, et non ambitiosorum exaltatione adicit magnum parvo, generalem sententiam proferens, cum subditur quia omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur: quod dicitur secundum divinum iudicium, non secundum humanam consuetudinem, secundum quam plures concupiscentes honorem consequuntur, alii vero se humiliantes inglorii remanent. CYRIL; Having shown therefore from so slight an example the degradation of the ambitious and the exaltation of the humble-minded, He adds a great thing to a little, pronouncing a general sentence, as it follows, For every one who exalts himself shall be abased, and he that humbles himself shall be exalted. This is spoken according to the divine judgment, not after human experience, in which they who desire after glory obtain it, while others who humble themselves remain inglorious. Theophylactus: Porro non finaliter nec omnibus hominibus est reverendus qui se honoribus ingerit; sed dum a quibusdam honoratur, alii detrahunt ei, et quandoque etiam ipsi honorantes. THEOPHYL. Moreover, he is not to be respected in the end, nor by all men, who thrusts himself into honors; but while by some he is honored, by others he is disparaged, and sometimes even by the very men who outwardly honor him. Beda: Sed quoniam hanc admonitionem Evangelista parabolam vocat, breviter intuendum quid mystice significet. Quisquis nuptias Christi et Ecclesiae invitatus adierit, membris Ecclesiae per fidem coniunctus, non se extollat, quasi sublimior ceteris, de meritis gloriando: dabit enim locum honoratiori post invitato, cum illorum qui se in Christo secuti sunt agilitate praeitur, et cum rubore novissimum locum tenet, quando de aliis meliora cognoscens, quicquid de sua operatione celsum sentiebat humiliat. Sed recumbit aliquis in novissimo loco, secundum illud: quanto magnus es, humilia te in omnibus. Veniens autem dominus, quem humilem invenerit, amici nomine beatificans, ascendere superius praecipiet: quicumque enim humiliaverit se sicut parvulus, hic est maior in regno caelorum. Pulchre autem dicitur tunc erit tibi gloria, ne nunc quaerere incipias quod tibi servatur in fine. Potest etiam et hoc in hac vita intelligi; quia quotidie dominus suas nuptias intrat, superbos despiciens, et humilibus saepe tanta sui spiritus dona praestans, ut discumbentium, idest fidelium, coetus, eos admirando glorificet. Ex conclusione vero generali, quae subditur, manifeste claret praecedentem domini sermonem typice intelligendum. Neque enim omnis qui se coram hominibus exaltat, humiliatur; aut qui se in conspectu hominum humiliat, exaltatur ab eis: sed qui se de meritis elevat, humiliabitur a domino; et qui se de beneficiis humiliat, exaltabitur ab eo. BEDE; But as the Evangelist calls this admonition a parable, we must briefly examine what is its mystical meaning. Whosoever being bidden has come to the marriage feast of Christ’s Church, being united to the members of the Church by faith, let him not exalt himself as higher than others by boasting of his merits. For he will have to give place to one more honorable who is bidden afterwards, seeing that he is overtaken by the activity of those who followed him, and with shame he occupies the lowest place, now that knowing better things of the others he brings low whatever high thoughts he once had of his own works. But a man sits in the lowest place according to that verse, The greater you are, humble yourself in all things. But the Lord when He comes, whomsoever He shall find humble, blessing him with the name of friend, He will command him to go up higher. For whoever humbles himself as a little child, he is the greatest in the kingdom of heaven. But it is well said, Then shall you have glory, that you may not begin to seek now what is kept for you in the end. It may also be understood, even in this life, for daily does God come to His marriage feast, despising the proud; and often giving to the humble such great gifts of His Spirit, that the assembly of those who sit at meat, i.e. the faithful, glorify them in wonder. But in the general conclusion which is added, it is plainly declared that the preceding discourse of our Lord must be understood typically. For not every one who exalts himself before men is abased; nor is he who humbles himself in their sight, exalted by them. But whoever exalts himself because of his merits, the Lord shall bring low, and him who humbles himself on account of his mercies, shall He exalt.
Lectio 8
Theophylactus: Ex duabus partibus coena composita, scilicet ex vocantibus et vocatis, partem vocatorum ad humilitatem iam monuerat; consequenter vocantem monendo remunerat, retrahens eum ne gratia hominum convivaret; unde dicitur dicebat autem ei qui se invitaverat: cum facis prandium aut coenam, noli vocare amicos tuos neque fratres neque cognatos neque vicinos neque divites. THEOPHYL. The supper being composed of two parties, the invited and the inviter, and having already exhorted the invited to humility, He next rewards by His advice the inviter, guarding him against making a feast to gain the favor of men. Hence it is said, Then said he also to him that bade him, When you makes a dinner or a supper, call not your friends. Chrysostomus: Multae causae sunt quibus amicitiae foedus contrahitur; et illicitas quidem praetermittimus, proponemus autem naturales et morales: naturales quidem, puta patris ad filium, fratris ad fratrem, et aliorum huiusmodi; quod significat dicens neque fratres neque cognatos; morales autem: puta conviva factus est, aut convicinus est; et quantum ad hos dicit neque vicinos. CHRYS. Many are the sources from which friendships are made. Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for instance, between father and son, brother and brother, and such like; which He meant, saying, Nor your brethren, nor your kinsmen; the moral, when a man has become your guest or neighbor; and with reference to these He says, nor your neighbors. Beda: Fratres igitur et amicos et divites alterutrum convivia celebrare non quasi scelus interdicit; sed, sicut cetera necessitatis humanae commercia, ad promerenda vitae caelestis praemia, nil valere ostendit; unde subdit ne forte et ipsi te reinvitent, et fiat tibi retributio. Non ait: et fiet tibi peccatum. Cui simile est id quod alibi dicit: et si bene feceritis his qui vobis bene faciunt, quae vobis est gratia? Sunt tamen quaedam mutua fratrum vicinorumque convivia, quae non solum in praesenti retributionem, sed et damnationem percipiunt in futuro; quae aut collatione omnium celebrantur; aut vicibus solent a contubernalibus exhiberi: in quibus ad hoc convenitur ut foeda gerantur, et ex copia incitetur libidinis diversa voluptas. BEDE; Brothers then, and friends, and the rich, are not forbidden, as though it were a crime to entertain one another, but this, like all the other necessary intercourse among men, is strewn to fail in meriting the reward of everlasting life; as it follows, Lest perchance they also bid you again, and a recompense be made you. He says not, “and sin be committed against you.” And the like to this He speaks in another place, And if you do good to those who do good to you, what thank have you? There are however certain mutual feastings of brothers and neighbors, which not only incur a retribution in this life, but also condemnation hereafter. And these are celebrated by the general gathering together of all, or the hospitality in turn of each one of the company; and they meet together that they may perpetrate foul deeds, and through excess of wine be provoked to all kinds of lustful pleasure. Chrysostomus: Non igitur hac spe aliis beneficia conferamus ut nobis retribuant; haec enim frigida est intentio: unde talis amicitia celerius evanescit. Si vero pauperem vocaveris, Deum numquam obliviscentem habebis debitorem; unde sequitur sed cum facis convivium, voca pauperes, debiles, claudos et caecos. Quanto enim minor est frater, tanto magis per eum Christus accedit et visitat. Nam qui magnum suscipit, saepe propter vanam gloriam facit: sed et utilitas pluries quaeritur, ut promoveatur per illum. Possem quidem plures proponere ob hoc celeberrimos senatorum colentes, ut illis mediantibus ampliorem gratiam obtineant principum. Non igitur illos quaeramus qui nobis retribuere possunt; sequitur enim et beatus eris, quia non habent retribuere tibi. Non ergo turbemur cum non recipimus beneficii recompensationem, sed cum receperimus: quoniam si receperimus, non amplius recipiemus illic; sed si minime retribuat homo, tunc ibi Deus retribuet; unde sequitur retribuetur enim in resurrectione iustorum.
CHRYS. Let us not then bestow kindness on others under the hope of return. For this is a cold motive, and hence it is that such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your debtor, as it follows, But when you make a feast, call the poor, the maimed, the lame, and the blind. CHRYS. For the humbler our brother is, so much c the more does Christ come through him and visit us. For he who entertains a great man does it often from vainglory. And elsewhere, But very often interest is his object, that through such a one he may gain promotion. I could indeed mention many who for this pay court to the most distinguished of the nobles, that through their assistance they may obtain the greater favor from the prince. Let us not then ask those who can recompense us, as it follows, And you shall be blessed, for they cannot recompense you. And let us not be troubled when we receive no return of a kindness, but when we do; for if we have received it we shall receive nothing more, but if man does not repay us, God will. As it follows, For you shall be recompensed at the resurrection of the just.
Beda: Et si omnes resurgunt, iustorum tamen resurrectio dicitur, quia in hac resurrectione beatos se esse non dubitant; ergo qui pauperes ad convivium vocant, in futuro praemia recipient; qui autem amicos, fratres et divites vocat, recepit mercedem suam. Sed si hoc propter Deum facit in exemplum filiorum Iob, sicut cetera fraternae dilectionis officia, ipse qui iussit remunerat. BEDE; And though all rise again, yet it is called the resurrection of the just, because in the resurrection they doubt not that they are blessed. Whoever then bids the poor to his feast shall receive a reward hereafter. But he who invites his friends, brothers, and the rich, has received his reward. But if he does this for God’s sake after the example of the sons of Job, God, who Himself commanded all the duties of brotherly love, will reward him. Chrysostomus: Sed dicitis: immundus est pauper et sordidus. Lava eum, et fac tecum in mensa sedere. Si vestes sordidas habet, mundum indumentum exhibeas. Christus accedit per eum, et tu frivola loqueris? CHRYS. But you say, the poor are unclean and filthy. Wash him, and make him to sit with you at table. If he has dirty garments, give him clean ones. Christ comes to thee through him, and do you stand trifling? Gregorius Nyssenus: Non ergo negligas iacentes, quasi nullo sint digni; cogita qui sint, et pretiositatem eorum invenies. Salvatoris induerunt imaginem, futurorum bonorum heredes, regni clavigeri, accusatores et excusatores idonei, non loquentes, sed inspecti a iudice. GREG. NYSS. Do not then let them lie as though they were nothing worth. Reflect who they are, and you will discover their preciousness. They have put on the image of the Savior. Heirs of future blessings, bearing the keys of the kingdom, able accusers and excusers, not speaking themselves, but examined by the judge. Chrysostomus: Decet ergo eos sursum in solario suscipere; si non placet, saltem deorsum, ubi sunt subiugalia et famuli, Christum suscipias: fiat saltem pauper aedituus: ubi enim est eleemosyna, non audet intrare Diabolus: et si non secum consedeas, mitte saltem eis de mensa fercula. CHRYS. It would become you then to receive them above in the best chamber, but if you shrink, at least admit Christ below, where are the menials and servants. Let the poor man be at least your door keeper. For where there is alms, the devil durst not enter. And if you sit not down with them, at any rate send them the dishes from your table. Origenes: Mystice vero qui vanam gloriam vitat, vocat ad spirituale convivium pauperes, idest imperitos, ut ditet; debiles, hoc est laesam conscientiam habentes, ut sanet; claudos, idest declinantes a ratione, ut rectas semitas faciant; caecos, idest qui carent contemplatione veritatis, ut veram lucem videant. Quod autem dicitur non possunt retribuere tibi, idest non noverunt responsum proferre. ORIGEN; But mystically, he who shuns vain-glory calls to a spiritual banquet the poor, that is, the ignorant, that he may enrich them; the weak, that is, those with offended consciences, that he may heal them; the lame, that is, those who have wandered from reason, that he may make their paths straight; the blind, that is, those who discern not the truth, that they may behold the true light. But it is said, They cannot recompense thee, i.e. they know not how to return an answer
Lectio 9
Eusebius: Docuerat supra dominus praeparare convivium rependere nequeuntibus, cum sit recompensandum in resurrectione iustorum: et ideo quidam intelligens unum et idem esse resurrectionem iustorum et regnum Dei, recompensationem praedictam commendat; sequitur enim haec cum audisset quidam de simul discumbentibus, dixit illi: beatus qui manducabit panem in regno Dei. EUSEBIUS. Our Lord had just before taught us to prepare our feasts for those who cannot repay, seeing that we shall have our reward at the resurrection of the just. Some one then, supposing the resurrection of the just to be one and the same with the kingdom of God, commends the above-mentioned recompense; for it follows, When one of them that sat at meat with him heard these things, he said to him, Blessed is he that shall eat bread in the kingdom of God. Cyrillus: Homo iste animalis erat, non diligenter percipiens ea quae Christus protulerat: putavit enim corporeas esse remunerationes sanctorum. CYRIL; That man was carnal, and a careless hearer of the things which Christ delivered, for he thought the reward of the saints was to be bodily. Augustinus de Verb. Dom: Vel quia in longinqua iste suspirabat, et panis iste quem desiderabat, ante illum discumbebat. Quis enim est panis regni Dei, nisi qui dicit: ego sum panis vivus, qui de caelo descendi? Nolite parare fauces, sed cor. AUG. Or because he sighed for something afar off, and that bread which he desired lay before him. For who is that Bread of the kingdom of God but He who says, I am the living bread which came down from heaven? Open not your mouth, but your heart. Beda: Sed quia nonnulli hunc panem fidetenus odorando percipiunt, dulcedinem vero eius attingere veraciter gustando fastidiunt; subiecta parabola dominus talium torporem caelestibus epulis dignum non esse redarguit; sequitur enim at ille dixit ei: homo quidam fecit coenam magnam, et vocavit multos. BEDE; But because some receive this bread by faith merely, as if by smelling, but its sweetness they loathe to really touch with their mouths, our Lord by the following parable condemns the dullness of those men to be unworthy of the heavenly banquet. For it follows, But he said to him, A certain man made a great supper, and bade many. Cyrillus: Homo iste Deus pater est, secundum quod imagines ad similitudinem veritatis figurantur. CYRIL; This man represents God the Father just as images are formed to give the resemblance of power. Chrysostomus: Quoties enim punitivam suam virtutem indicare vult Deus, ursa, pardus, leo et huiusmodi nuncupatur, quando vero misericordiam exprimere vult, dicitur homo. For as often as God wishes to declare His avenging power, He is called by the names of bear, leopard, lion, and others of the same kind; but when He wishes to express mercy, by the name of man. Cyrillus: Hic ergo conditor omnium, atque gloriae pater, paravit coenam magnam in Christo peractam. In novissimis enim temporibus, et quasi in occasu nostri saeculi, illuxit nobis Dei filius; et mortem pro nobis sustinens, dedit nobis proprium corpus comedere: unde et agnus in vespere immolabatur iuxta legem Mosaicam. Merito igitur in coena dictum est paratum in Christo convivium. The Maker of all things, therefore, and Father of Glory, or the Lord, prepared the great supper which was finished in Christ. For in these latter times, and as it were the setting of our world, the Son of God has shone upon us, and enduring death for our sakes, has given us His own body to eat. Hence also the lamb was sacrificed in the evening according to the Mosaic law. Rightly then was the banquet which was prepared in Christ called a supper. Gregorius in Evang: Vel fecit coenam magnam, quia satietatem nobis dulcedinis aeternae praeparavit: qui vocavit multos, sed pauci veniunt: quia nonnunquam ipsi qui ei per fidem subiecti sunt, aeterno eius convivio vivendo contradicunt. Hoc autem distare inter delicias corporis et cordis solet, quod corporales deliciae cum non habentur, grave in se desiderium accedunt; cum vero habitae eduntur, comedentem protinus in fastidium per satietatem vertunt; at contra, spiritales deliciae cum non habentur, in fastidio sunt; cum vero habentur, in desiderio. Sed superna pietas contemptas illas delicias ad memoriae nostrae oculos revocat, atque ut fastidium nostrum repellere debeamus invitat: unde sequitur et misit servum suum hora coenae dicere invitatis ut venirent. GREG. Or he made a great supper, as having prepared for us the full enjoyment of eternal sweetness. He bade many, but few came, because sometimes they who themselves are subject to him by faith, by their lives oppose his eternal banquet. And this is generally the difference between the delights of the body and the soul, that fleshly delights when not possessed provoke a longing desire for them, but when possessed and devoured, the eater soon turns from satiety to loathing; spiritual delights, on the other hand, when not possessed are loathed, when possessed the more desired. But heavenly mercy recalls those despised delights to the eyes of our memory, and in order that we should drive away our disgust, bids us to the feast. Hence it follows, And he sent his servant, &c. Cyrillus: Iste servus qui missus est, ipse Christus est, qui cum esset naturaliter Deus, et verus Dei filius, exinanivit seipsum formam servi accipiens. Missus est autem hora coenae: non enim a principio verbum patris nostram naturam suscepit, sed in novissimo tempore. Subdit autem quia parata sunt omnia; paravit enim pater in Christo bona collata mundo per ipsum, peccatorum amotionem, spiritus sancti participationem, adoptionis splendorem; ad hoc vocavit Christus per evangelica documenta. CYRIL; That servant who was sent is Christ Himself, who being by nature God and the true Son of God, emptied Himself, and took upon Him the form of a servant. But He was sent at supper time. For not in the beginning did the Word take upon Him our nature, but in the last time; and he adds, For all things are ready. For the Father prepared in Christ the good things bestowed upon the world through Him, the removal of sins, the participation of the Holy Spirit, the glory of adoption. To these Christ bade men by the teaching of the Gospel. Augustinus de Verb. Dom: Vel aliter. Homo iste mediator est Dei et hominis Christus Iesus. Misit ut venirent invitati, idest per missos vocati prophetas. Qui olim invitabant ad coenam Christi, saepe missi sunt ad populum Israel, saepe vocaverunt ut ad horam coenae venirent: illi invitantes acceperunt, coenam repudiarunt; prophetas legerunt, et Christum occiderunt; et tunc nobis coenam nescientes paraverunt. Parata iam coena, idest immolato Christo, missi sunt apostoli ad quos missi fuerant ante prophetae. AUG. Or else, the Man is the Mediator between God and man, Christ Jesus; He sent that they who were bidden might come, i.e. those who were called by the prophets whom He had sent; who in the former times invited to the supper of Christ, were often sent to the people of Israel, often bade them to come at supper time. They received the inviters, refused the supper. They received the prophets and killed Christ, and thus ignorantly prepared for us the supper. The supper being now ready, i.e. Christ being sacrificed, the Apostles were sent to those, to whom prophets had been sent before. Gregorius: Per hunc ergo servum qui a patrefamilias ad invitandum mittitur, praedicatorum ordo significatur. Saepe autem solet evenire ut persona potens famulum habeat despectum; cumque per eum dominus aliquid mandat, non despicitur persona loquentis servi, quia servatur in corde mittentis reverentia domini. Offert ergo Deus quod rogari debuit, non rogare: dare vult quod vix sperari poterat; et tamen simul omnes excusant; sequitur enim et coeperunt omnes simul excusare. Ecce homo dives invitat, et pauperes occurrere festinant; ad Dei invitamur convivium, et nos excusamus. GREG. By this servant then who is sent by the master of the family to bid to supper, the order of preachers is signified. But it is often the case that a powerful person has a despised servant, and when his Lord orders any thing through him, the servant speaking is not despised, because respect for the master who sends him is still kept up in the heart. Our Lord then offers what he ought to be asked for, not ask others to receive. He wishes to give what could scarcely be hoped for; yet all begin at once to make excuse, for it follows, And they all began with one consent to make excuse. Behold a rich man invites, and the poor hasten to come. We are invited to the banquet of God, and we make excuse. Augustinus de Verb. Dom: Tres autem fuerunt excusationes, de quibus subditur primus dixit ei: villam emi, et necesse habeo exire, et videre illam. Rogo te, habe me excusatum. In villa empta dominatio notatur: ergo superbia castigatur vitium primum: primus enim homo dominari voluit, qui dominium habere noluit. AUG. Now there were three excuses, of which it is added, The first said to him, I have bought a piece of ground, and I must needs go and see it. The bought piece of ground denotes government. Therefore pride is the first vice reproved. For the first man wished to rule, not willing to have a master. Gregorius: Vel per villam terrena substantia designatur. Exit ergo videre illam qui sola exteriora cogitat propter substantiam. GREG. Or by the piece of ground is meant worldly substance. Therefore he goes out to see it who thinks only of outward things for the sake of his living. Ambrosius: Sic igitur emeritae militiae viro contemnendarum stipendium praescribitur facultatum, quod neque ille qui studiis intentus inferioribus possessiones sibi terrenas coemit, regnum caeli possit adipisci, cum dominus dicat: vende omnia tua, et sequere me. Sequitur et alter dixit: iuga boum emi quinque, et eo probare illa. AMBROSE; Thus it is that the worn out soldier is appointed to serve degraded offices, as he who intent upon things below buys for himself earthly possessions, can not enter into the kingdom of heaven. Our Lord says, Sell all that you have, and follow me. It follows, And another said, I have bought five yoke of oxen, and I go to prove them. Augustinus de Verb. Dom: Quinque iuga boum sensus carnis huius quinque numerantur. In oculis visus est, in auribus auditus, in naribus odoratus, in faucibus gustus, in omnibus membris tactus. Sed quia iuga sunt, in tribus prioribus sensibus facilius apparet: duo sunt oculi, duae aures, geminae nares: ecce tria iuga: et in faucibus, idest sensu gustandi, geminatio quaedam invenitur, quia nihil gustando sapit nisi lingua et palato tangatur: voluptas carnis, quae ad tactum pertinet, occulte geminatur: est et forinsecus et intrinsecus. Dicuntur autem iuga boum, quia per sensus istos carnis terrena requiruntur: boves enim terram versant; homines autem remoti a fide, terrenis dediti, nolunt credere aliquid nisi ad quod sensu corporis perveniunt quinquepartito. Non, inquit, ego credo, nisi quod video. Si talia cogitaremus, quinque illis iugis boum a coena impediremur. Ut noveritis autem istorum quinque sensuum, non delectationem quae mulcet et ingerit voluptatem, sed curiositatem quamdam notatam fuisse, non ait quinque iuga boum emi, eo pascere illa, sed eo probare illa. AUG. The five yoke of oxen are taken to be the five senses of the flesh; in the eyes sight, in the ears hearing, in the nostrils smelling, in the mouth taste, in all the members touch. But the yoke is more easily apparent in the three first senses; two eyes, two ears, two nostrils. Here are three yoke. And in the mouth is the sense of taste which is forma to be a kind of double, in that nothing is sensible to the taste, which is not touched both by the tongue and palate. The pleasure of the flesh which belongs to the touch is secretly doubled. It is both outward and inward. But they are called yoke of oxen, because through those senses of the flesh earthly things are pursued. For the oxen till the ground, but men at a distance from faith, given up to earthly things, refuse to believe in any thing, but what they arrive at by means of the five-fold sense of the body. “I believe nothing but what I see.” If such were our thoughts, we should be hindered from the supper by those five yoke of oxen. But that you may understand that it is not the delight of the five senses which charms and conveys pleasure, but that a certain curiosity is denoted, he says not, I have bought five yoke of oxen, and go to feed them, but go to prove them. Gregorius in Evang: Corporales etiam sensus, quia interna comprehendere nequeunt, sed sola exteriora agnoscunt, recte per eos curiositas designatur; quae dum alienam quaerit vitam discutere, semper sua intima nesciens studet exteriora cogitare. Sed notandum, quod is qui propter villam, et is qui propter probanda iuga boum a coena sui invitatoris se excusat, humilitatis verba permiscet; dum enim dicit rogo, et venire contemnit, humilitas sonat in voce, superbia in actione. Sequitur alius dixit: uxorem duxi, et ideo non possum venire. GREG. By the bodily senses also because they cannot comprehend things within, but take cognizance only of what is without, curiosity is rightly represented, which while it seeks to shake off a life which is strange to it, not knowing its own secret life, desires to dwell upon things without. But we must observe, that the one who for his farm, and the other who to prove his five yoke of oxen, excuse themselves from the supper of their Inviter, mix up with their excuse the words of humility. For when they say, I pray you, and then disdain to come, the word sounds of humility, but the action is pride. It follows, And this said, I have married a wife, and therefore I cannot come. Augustinus de Verb. Dom: Ista est voluptas carnis, quae multos impedit: utinam foris, et non intus. Qui enim dixit uxorem duxi, carnem amplexatur, carnis voluptatibus iucundatur, a coena excusatur: observet ne fame interna moriatur. AUG. That is the delight of the flesh which hinders many, I wish it were outward and not inward. For he who said, I have married a wife, taking pleasure in the delights of the flesh, excuses himself from the supper; let such a one take heed lest he die from inward hunger. Basilius: Dicit autem non possum venire, eo quod intellectus humanus vergens ad mundanas illecebras debilis est ad agendum. BASIL; But he says, I cannot come, because that the human mind when it is degenerating to worldly pleasures, is feeble in attending to the things of God. Gregorius: Quamvis autem bonum sit coniugium, atque ad propagandam sobolem divina providentia constitutum, nonnulli tamen per hoc non fecunditatem prolis, sed desideria expetunt voluptatis: et idcirco per rem iustam significari potest non incongrue iniusta. GREG. But although marriage is good, and appointed by Divine Providence for the propagation of children, some seek therein not fruitfulness of offspring, but the lust of pleasure. And so by means of a righteous thing may not unfitly an unrighteous thing be represented. Ambrosius: Vel coniugium non reprehenditur, sed ad maiorem honorem vocatur integritas: quoniam mulier innupta cogitat quae sunt domini, ut sit sancta corpore et spiritu: quae autem nupta est, cogitat quae sunt mundi. AMBROSE; Or marriage is not blamed; but purity is held up to greater honor, since the unmarried woman cares for the things of the Lord, that she may be holy in body and spirit, but she that is married cares for the things of the world. Augustinus: Ioannes autem dicens: omne quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et ambitio saeculi, inde coepit ubi Evangelium terminum posuit. Concupiscentia carnis, uxorem duxi; concupiscentia oculorum, quinque iuga boum emi; ambitio saeculi, villam emi. A parte autem in totum commemorati sunt quinque sensus per solos oculos, quorum est in quinque sensibus principatus: propterea cum proprie ad oculos pertineat visus, ipsum videre per omnes quinque sensus solemus appellare. AUG. Now John when he said, all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, began from the point where the Gospel ended. The lust of the flesh, I have married a wife; the lust of the eyes, I have bought five yoke of oxen; the pride of life, I have bought a farm. But proceeding from a part to the whole, the five senses have been spoken of under the eyes alone, which hold the chief place among the five senses. Because though properly the sight belongs to the eyes, we are in the habit of ascribing the act of seeing to all the five senses. Cyrillus: Quos autem intelligemus fuisse eos qui renuerunt praedictorum causa venire, nisi praesides Iudaeorum, quos per totam sacram paginam de his redargutos esse videmus? CYRIL; But whom can we suppose these to be who refused to come for the reason just mentioned, but the rulers of the Jews, whom throughout the sacred history we find to have been often reproved for these things? Origenes: Vel aliter. Hi qui villam emerunt, et refutant coenam sunt qui receperunt alia dogmata divinitatis, nec experti sunt verbum quod possidebant. Is autem qui quinque paria boum emit, est qui naturam intellectualem contemnit, et sensibilia sequitur: unde incorpoream naturam comprehendere non potest. Qui autem uxorem duxit, est qui coniunctus est carni, voluptatum magis amator quam Dei. ORIGEN; Or else, they who have bought a piece of ground and reject or refuse the supper, are they who have taken other doctrines of divinity, but have despised the word which they possessed. But he who has bought five yoke of oxen is he who neglects his intellectual nature, and follows the things of sense, therefore he cannot comprehend a spiritual nature. But he who has married a wife is he who is joined to the flesh, a lover of pleasure rather than of God. Ambrosius: Vel tria genera hominum a consortio istius coenae aestimemus excludi, gentilium, Iudaeorum et haereticorum. Iudaei corporali ministerio iuga sibi legis imponunt. Quinque autem iuga sunt verborum decem, vel quinque libri veteris legis. At vero haeresis velut Eva femineo rigore fidei tentat affectum. Et apostolus dicit avaritiam esse fugiendam, ne impediti more gentili ad regnum Christi pervenire nequeamus. Ergo et ille qui villam emit, alienus a regno est, et ille qui iugum potius legis quam gratiae munus elegit, et ille qui se propter ducendam excusat uxorem. Sequitur et reversus servus nuntiavit haec domino suo. AMBROSE; Or let us suppose that three classes of men are excluded from partaking of that supper, Gentiles, Jews, Heretics. The Jews by their fleshly service impose upon themselves the yoke of the law, for the five yoke are the yoke of the Ten Commandments, of which it is said, And he declared to you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. That is, the commands of the Decalogue. Or the five yoke are the five books of the old law. But heresy indeed, like Eve with a woman’s obstinacy, tries the affection of faith. And the Apostle says that we must flee from covetousness, lest entangled in the customs of the Gentiles we be unable to come to the kingdom of Christ. Therefore both he who has bought a farm is a stranger to the kingdom, and he who has chosen the yoke of the law rather than the gift of grace, and he also who excuses himself because he has married a wife. It follows, And the servant returned, and told these things to his Lord. Augustinus super Gen: Non propter inferiorum scientiam Deus nuntiis indiget, quasi per eos fiat scientior; sed novit omnia stabiliter atque incommutabiliter. Habet autem nuntios propter nos, et propter ipsos; quia illo modo Deo parere et assistere, ut eum de inferioribus consulant, eiusque supernis iussis obtemperent, bonum est eis in ordine propriae naturae. AUG. Not for the sake of knowing inferior beings does God require messengers, as though He gained aught from them, for He knows all things steadfastly and unchangeably. But he has messengers for our sakes and their own, because to be present with God, and stand before Him so as to consult Him about His subjects, and obey His heavenly commandments, is good for them in the order of their own nature. Cyrillus: Iudaeorum autem primatibus vocationem renuentibus, sicut ipsi dicebant: numquid aliquis principum credidit in eum? Indignatus est paterfamilias, quasi eis dignis indignatione et ira; unde sequitur tunc iratus paterfamilias. CYRIL; But with the rulers of the Jews who refused their call, as they themselves confessed, Have any of the rulers believed on him? the Master of the household was wroth, as with them that deserved His indignation and anger; whence it follows, Then the master of the house being angry, &c. Basilius: Non quod irae passio divinae substantiae accidat; sed talis operatio, quae in nobis ab ira fit, Dei ira et indignatio dicitur. PSEUDO-BASIL; Not that the passion of anger belongs to the Divine substance, but an operation such as in us is caused by anger, is called the anger and indignation of God. Cyrillus: Sic ergo indignatus dicitur paterfamilias in principes Iudaeorum, et vocati sunt loco eorum, qui erant de multitudine Iudaeorum, fragilem et impotentem mentem habentes. Loquente enim Petro, primo quidem tria millia, deinde quinque millia crediderunt, et postmodum plurimus populus; unde dicitur dixit servo suo: exi cito in plateas et vicos civitatis, et pauperes ac debiles, caecos et claudos introduc huc. CYRIL; Thus it was that the master of the house is said to have been enraged with the chiefs of the Jews, and in their stead were called men taken from out of the Jewish multitude, and of weak and impotent minds. For at Peter’s preaching, first indeed three thousand, then five thousand believed, and afterwards much people; whence it follows, He said to his servant, Go out straightway into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. Ambrosius: Invitat autem pauperes, debiles et caecos, ut ostendatur quod nullum debilitas corporis excludit a regno, rariusque delinquat cui desit illecebra peccandi; vel quod infirmitas peccatorum per misericordiam domini remittatur; unde mittit ad plateas, ut de latioribus vicis ad angustam venirent viam. AMBROSE; He invites the poor, the weak, and the blind, to show that weakness of body shuts out no one from the kingdom of heaven, and that he is guilty of fewer sins who lacks the incitement to sin; or that the infirmities of sin are forgiven through the mercy of God. Therefore he sends to the streets, that from the broader ways they may come to the narrow way. Gregorius in Evang: Quia ergo venire superbi renuunt, pauperes eliguntur: dicuntur enim debiles et pauperes qui iudicio suo apud semetipsos infirmi sunt: nam pauperes et quasi fortes sunt qui positi in paupertate superbiunt; caeci sunt qui nullius ingenii lumen habent; claudi sunt qui rectos gressus in operatione non habent. Sed dum horum vitia in membrorum debilitate significantur, sicut illi peccatores fuerunt qui vocati venire noluerunt, ita hi quoque qui invitantur et veniunt; sed peccatores superbi respuuntur, humiles eliguntur. Hos itaque elegit Deus quos despicit mundus: quia plerumque ipsa despectio hominem revocat ad semetipsum; et tanto celerius vocem Dei aliqui audiunt, quanto in hoc mundo non habent unde delectentur. Cum ergo de vicis et plateis ad coenam quosdam dominus vocat, illum populum designat qui tenere legis urbanam conversationem noverat. Sed multitudo quae ex Israel populo credidit, locum superni convivii non implevit; unde sequitur et ait servus: domine, factum est ut imperasti, et adhuc locus est. Intravit enim iam frequentia Iudaeorum; sed adhuc locus vacat in regno, ubi suscipi debeat numerositas gentium; unde subditur et ait dominus servo: exi in vias et sepes, et compelle intrare, ut impleatur domus mea. Cum convivas suos colligi ex viis et sepibus praecipit, agrestem populum, idest gentilem, quaerit. Because then the proud refuse to come, the poor are chosen, since they are called weak and poor who are weak in their own judgment of themselves, for there are poor, and yet as it were strong, who though lying in poverty are proud, the blind are they who have no brightness of understanding; the lame are they who have walked not uprightly in their works. But since the faults of these are expressed in the weakness of their members, as those were sinners who when bidden refused to come, so also are these who are invited and come; but the proud sinners are rejected, the humble are chosen. God then chooses those whom the world despises, because for the most part the very act of contempt recalls a man to himself. And men so much the sooner hear the voice of God, as they have nothing in this world to take pleasure in. When then the Lord calls certain from the streets and lanes to supper, He denotes that people who had learnt to observe in the city the constant practice of the law. But the multitude who believed of the people of Israel did not fill the places of the upper feast room. Hence it follows, And the servant said, Lord, it is done as you have commanded, and yet there is room. For already had great numbers of the Jews entered, but yet there was room in the kingdom for the abundance of the Gentiles to be received. Therefore it is added, And the Lord said to the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. When He commanded His guests to be collected from the wayside and the hedges, He sought for a rural people, that is, the Gentiles. Ambrosius: Vel mittit ad vias et circa sepes, quia hi apti sunt regno caelorum qui nullis praesentium cupiditatibus occupati ad futura festinant, in quodam bono voluntatis tramite constituti; et qui modo sepis, quae ab incultis culta secernat, et incursus arceat bestiarum, norit bona malaque distinguere, et adversus tentamenta nequitiae spiritualis, fidei munimen praetendere. AMBROSE; Or, He sends to the highways and about the hedges, because they are fit for the kingdom of God, who, not absorbed in the desire for present goods, are hastening on to the future, set in a certain fixed path of good will. And who like a hedge which separates the cultivated ground from the uncultivated, and keeps off the incursion of the cattle, know how to distinguish good and evil, and to hold up the shield of faith against the temptations of spiritual wickedness. Augustinus de Verb. Dom: Venerunt de plateis et vicis gentes, veniunt de sepibus haeretici: nam sepes qui construunt, divisiones quaerunt. Abstrahantur a sepibus, evellantur a spinis. Sed cogi nolunt: voluntate, inquiunt, nostra intremus. Non hoc dominus imperavit: coge, inquit, intrare. Foris inveniatur necessitas, nascitur inde voluntas. AUG. The Gentiles came from the streets and lanes, the heretics come from the hedges. For they who make a hedge seek for a division; let them be drawn away from the hedges, plucked asunder from the thorns. But they are unwilling to be compelled. By our own will, say they, will we enter. Compel them to enter, He says. Let necessity be used from without, thence arises a will. Gregorius: Qui ergo huius mundi adversitatibus fracti ad Dei amorem redeunt, compelluntur intrare. Sed valde tremenda est sententia quae subinfertur dico autem vobis, quod nemo virorum illorum qui vocati sunt, gustabit coenam meam. Nemo ergo contemnat; ne dum vocatus excusat, cum voluntatem habuerit, intrare non valeat. GREG. They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say to you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.
Lectio 10
Gregorius in Evang: Ad audita caelestia praemia inardescit animus, iamque illic cupit assistere ubi se sperat sine fine gaudere. Sed ad magna praemia perveniri non potest nisi per magnos labores; unde dicitur ibant autem turbae multae cum eo, et conversus dixit ad illos: si quis venit ad me, et non odit patrem suum et matrem et uxorem et filios et fratres et sorores, adhuc autem et animam suam, non potest esse meus discipulus. GREG. The mind is kindled, when it hears of heavenly rewards, and already desires to be there, where it hopes to enjoy them without ceasing; but great rewards cannot be reached except by great labors. Therefore it is said, And there went great multitudes to him: and he turned to them, and said, &c. Theophylactus: Quia enim multi comitantium ipsum non ex toto affectu, sed tepide sequebantur, ostendit qualem deceat esse suum discipulum. THEOPHYL. For because many of those that accompanied Him followed not with their whole heart, but lukewarmly, He shows what kind of a man his disciple ought to be. Gregorius: Sed percunctari libet: quomodo parentes et carnaliter propinquos praecipimur odisse, qui iubemur et inimicos diligere? Sed si vim praecepti perpendimus, utrumque agere per discretionem valemus: ut eos qui nobis carnis cognatione coniuncti sunt, et quos proximos novimus, diligamus; et quos adversarios in via Dei patimur, odiendo et fugiendo nesciamus. Quasi enim per odium diligitur qui carnaliter sapiens, dum prava nobis ingerit, non auditur. GREG. But it may be asked, how are we bid to hate our parents and our relations in the flesh, who are commanded to love even our enemies? But if we weigh the force of the command we are able to do both, by rightly distinguishing them so as both to love those who are united to us by the bond of the flesh, and whom we acknowledge our relations, and by hating and avoiding not to know those whom we find our enemies in the way of God. For he is as it were loved by hatred, who in his carnal wisdom, pouring into our ears his evil sayings, is not heard. Ambrosius: Etenim si propter te dominus suae renuntiat matri, dicens: quae est mater mea et qui fratres mei? Cur tu domino tuo cupias anteferri? Sed neque ignorare naturam, neque saevire dominus iubet; sed ita indulgere naturae ut venereris auctorem, nec a Deo parentum amore desistas. AMBROSE; For if for your sake the Lord renounces His own mother, saying, Who is my mother? and who are my brethren? why do you deserve to be preferred to your Lord? But the Lord will have us neither be ignorant of nature, nor be her slaves, but so to submit to nature, that we reverence the Author of nature, and depart not from God out of love to our parents. Gregorius: Ut autem dominus demonstraret hoc erga proximos odium non de affectione procedere, sed de caritate, addidit dicens adhuc autem et animam suam. Constat ergo quia amando debet odisse proximum qui sic eum odit sicut seipsum: seipsum: enim bene animam nostram odimus, cum eius carnalibus desideriis non acquiescimus, cum eius appetitum frangimus, eius voluptatibus reluctamur. Quae ergo contempta ad melius ducitur, quasi per odium amatur. GREG. Now to show that this hatred towards relations proceeds not from inclination or passion, but from love, our Lord adds, yes, and his own life also. It is plain therefore that a man ought to hate his neighbor, by loving as himself him who hated him. For then we rightly hate our own soul when we indulge not its carnal desires, when we subdue its appetites, and wrestle against its pleasures. That which by being despised is brought to a better condition, is as it were loved by hatred. Cyrillus: Non est autem fugienda vita qua in corpore vivitur, sed servanda, sicut et Paulus servavit, ut Christum adhuc vivens in corpore praedicaret; sed ubi oportebat vitam contemnere ut cursum consummaret, nec animam pretiosam sibi esse fatetur. CYRIL; But life must not be renounced, which both in the body and the soul the blessed Paul also preserved, that yet living in the body he might preach Christ. But when it was necessary to despise life so that he might. finish his course, he counts not his life dear to him. Gregorius: Hoc autem animae odium qualiter exhiberi debeat, manifestat subdens qui non baiulat crucem suam et venit post me, non potest meus esse discipulus. GREG. How the hatred of life ought to be strewn He declares as follows; Whosoever bears not his cross, &c. Chrysostomus: Non autem hoc dicit ut trabem super humeros apponamus, sed ut semper mortem prae oculis nostris habeamus; sicut et Paulus moriebatur quotidie, et mortem contemnebat. CHRYS. He means not that we should place a beam of wood on our shoulders, but that we should ever have death before our eyes. As also Paul died daily and despised death. Basilius: Crucem etiam tollens, mortem domini annuntiabat, dicens: mihi mundus crucifixus est, et ego mundo; quod etiam nos in ipso Baptismate anticipamus, ubi vetus homo noster crucifixus est, ut destruatur corpus peccati. BASIL; By bearing the cross also he announced the death of his Lord, saying, The world is crucified to me, and I to the world, which we also anticipate at our very baptism, in which our old man is crucified, that the body of sin may be destroyed. Gregorius: Vel quia crux a cruciatu dicitur, duobus modis crucem domini baiulamus; cum aut per abstinentiam carnem affligimus, aut per compassionem proximi, necessitatem illius nostram putamus. Sed quia nonnulli carnis abstinentiam non pro Deo, sed pro inani gloria exhibent, et compassionem non spiritualiter sed carnaliter impendunt, recte additur et venit post me. Baiulare enim crucem, et post dominum ire est vel carnis abstinentiam, vel compassionem proximorum pro studio aeternae intentionis exhibere. GREG. Or because the cross is so called from torturing. In two ways we bear our Lord’s cross, either when by abstinence we afflict our bodies, or when through compassion of our neighbor we think all his necessities our own. But because some exercise abstinence of the flesh not for God’s sake but for vain-glory, and show compassion, not spiritually but carnally, it is rightly added, And comes after me. For to bear His cross and come after the Lord, is to use abstinence of the flesh, or compassion to our neighbor, from the desire of an eternal gain.
Lectio 11
Gregorius in Evang: Quia sublimia praecepta data sunt, protinus comparatio aedificandae sublimitatis adiungitur cum dicitur quis enim ex vobis volens turrim aedificare, nonne prius sedens computat sumptus qui necessarii sunt, si habeat ad perficiendum? Omne enim quod agimus, praevenire per studium considerationis debemus. Si igitur humilitatis turrim construere cupimus, prius nos praeparare ad adversa huius saeculi debemus. GREG. Because He had been giving high and lofty precepts, immediately follows the comparison of building a tower, when it is said, For which of you intending to build a tower does not first count &c. For every thing that we do should be preceded by anxious consideration. If then we desire to build a tower of humility, we ought first to brace ourselves against the ills of this world. Basilius: Vel turris est alta speculatio ad custodiam civitatis et perceptionem hostilium occursuum apta: ad huius instar nobis datus est intellectus conservativus bonorum, praemeditativus contrariorum; ad huius aedificationem praecipit dominus sedentes ponere calculum, si suppetat facultas ad finem. BASIL; Or the tower is a lofty watch-tower fitted for the guardianship of the city and the discovery of the enemy’s approach. In like manner was our understanding given us to preserve the good, to guard against the evil. For the building up whereof the Lord bids us sit down and count our means if we have sufficient to finish. Gregorius Nyssenus: Insistendum est enim ut cuiuslibet ardui propositi terminus attingatur variis augmentis mandatorum Dei, consummando opus divinum; nam neque lapis unus est tota turris fabrica, neque unicum mandatum ducit ad animae perfectionem; sed fundamentum oportet subsistere, et secundum apostolum insuper apparatus est auri, et argenti, et pretiosorum lapidum apponendus; unde subditur ne posteaquam posuerit fundamentum, et non potuerit perficere, omnes qui viderint, incipiant illudere ei dicentes, quia hic homo coepit aedificare, et non potuit consummare. GREG NYSS. For we must be ever pressing onward that we may reach the end of each difficult undertaking by successive increases of the commandments of God, and so to the completion of the divine work. For neither is one stone the whole fabric of the tower, nor does a single command lead to the perfection of the soul. But we must lay the foundation, and according to the Apostle, thereupon must be placed store of gold, silver, and precious stones. Whence it is added, Lest haply after he has laid the foundation, &c. Theophylactus: Non enim debemus ponere fundamentum, idest sequi Christi initium, et finem non imponere, sicut illi de quibus Ioannes dicit quod multi ex discipulis eius abierunt retrorsum. Vel fundamentum intellige doctrinalem sermonem, puta de abstinentia. Opus est igitur praedicto fundamento operationis aedificium, ut perficiatur nobis turris fortitudinis a facie inimici. Alioquin deridetur homo a videntibus eum, tam hominibus quam Daemonibus. THEOPHYL. For we ought not to lay a foundation, i.e. begin to follow Christ, and not bring the work to an end, as those of whom St. John writes, That many of his disciples went back. Or by the foundation understand the word of teaching, as for instance concerning abstinence. There is need therefore of the above-mentioned foundation, that the building up of our works be established, a tower of strength from the face of the enemy. Otherwise, man is laughed at by those who see him, men as well as devils. Gregorius: In bonis enim operationibus intenti, nisi contra malignos spiritus sollicite vigilemus, ipsos irrisores patimur, quos ad malum persuasores habemus. Sed ex minori ad maius similitudo subditur, ut ex rebus minimis maiora pensentur; nam sequitur aut quis rex iturus committere bellum adversus alium regem, nonne prius sedens cogitat si possit cum decem millibus occurrere ei qui cum viginti millibus venit ad se? GREG. For when occupied in good works, unless we watch carefully against the evil spirits, we find those our mockers who are persuading us to evil. But another comparison is added proceeding from the less to the greater, in order that from the least things the greatest may be estimated. For it follows, Or what king, going to make war against another king, sits not down first, and consults whether he be able with ten thousand to meet him that comes against him with twenty thousand Cyrillus: Incumbit enim nobis praelium contra spiritalia nequitiae in caelestibus; urget autem nos et aliorum hostium multitudo, carnale flagitium, lex saeviens in membris nostris, et variae passiones, hoc est dira hostium multitudo. CYRIL; For we fight: against spiritual wickedness in high places; but there presses upon us a multitude also of other enemies, fleshly lust, the law of sin raging in our members, and various passions, that is, a dreadful multitude of enemies. Augustinus de quaest. Evang: Vel decem millia praeliaturi cum rege qui habet viginti millia, significant simplicitatem Christiani hominis, dimicaturi cum duplicitate Diaboli. AUG. Or the ten thousand of him who is going to fight with the king who has twenty, signify the simplicity of the Christian about to contend with the subtlety of the devil. Theophylactus: Est autem rex peccatum regnans in nostro mortali corpore; sed et noster intellectus creatus est rex. Ergo si repugnare velit peccato, toto animo cogitet secum: nam Daemones sunt peccati satellites, qui videntur viginti millium numero praecellere decem millia nostra: quia cum incorporei sint, nobis comparati corporeis, multo maiorem fortitudinem habere censentur. THEOPHYL. The king is sin reigning in our mortal body; but our understanding also was created king. If then he wishes to fight against sin, let him consider with his whole mind. For the devils are the satellites of sin, which being twenty thousand, seem to surpass in number our ten thousand, because that being spiritual compared to us who are corporeal, they are come to have much greater strength. Augustinus: Sicut autem de turri non perfecta per opprobrium deterruit dicentium quia hic homo coepit aedificare, et non potuit consummare; sic in rege cum quo dimicandum est, ipsam pacem accusavit, cum subdit alioquin, adhuc illo longe agente, legationem mittens, rogat ea quae pacis sunt: significans etiam minas imminentium tentationum a Diabolo non sustinere eos qui non renuntiant omnibus quae possident, et pacem cum eo facere, consentiendo illi ad committendum peccata. AUG. But as with respect to the unfinished tower, he alarms us by the reproaches of those who say, The man began to build, I and was not able to finish, so with regard to the king with whom the battle was to be, he reproved even peace, adding, Or else, while the other is yet a great way off, he sends an ambassage, and desires conditions of peace; signifying that those also who forsake all they possess cannot endure from the devil the threats of even coming temptations, and make peace with him by consenting to him to commit sin. Gregorius: Vel aliter. In illo tremendo examine cum rege nostro ex aequo ad iudicium non venimus; decem millia quippe ad viginti millia, simplum ad duplum sunt. Cum duplo ergo exercitu contra simplum venit, quia nos vix in solo opere praeparatos simul de opere et cogitatione discutit. Dum ergo adhuc longe est, quia adhuc praesens per iudicium non videtur, mittamus ad eum legationem lacrymas nostras, misericordiae opera, hostias placationis; haec est nostra legatio, quae regem venientem placat. GREG. Or else, in that awful trial we come not to the judgment a match for our king, for ten thousand are against twenty thousand, two against one. He comes with a double army against a single. For while we are scarcely prepared in deeds only, he sifts us at once both in thought and deed. While then he is yet afar off, who though still present in judgment, is not seen, let us send him an embassy, our tears, our works of mercy, the propitiatory victim. This is our message which appeases the coming king. Augustinus ad Laetam: Quomodo autem pertineant istae similitudines, ipsa conclusione satis aperuit, dicens sic ergo omnis ex vobis qui non renuntiat omnibus quae possidet, non potest meus esse discipulus. Itaque sumptus ad turrim aedificandam, et valentia decem millium adversus regem qui viginti millia habet, nihil aliud est, quam ut renuntiet unusquisque omnibus quae sunt eius. Praelocutio autem superior cum extrema locutione concordat: in eo enim quod aliquis renuntiat omnibus quae sunt eius, etiam illud continetur ut oderit patrem suum, et matrem, et uxorem, et filios, et fratres, et sorores, adhuc et animam suam. Omnia enim haec propria alicuius sunt, quae plerumque implicant et impediunt ab obtinenda non ista propria temporaliter transitura, sed in aeternum mansura communia. AUG. Now to what these comparisons refer, He on the same occasion sufficiently explained, when he said, So likewise whosoever he be of you that forsakes not all that he has, he cannot be my disciple. The cost therefore of building the tower, and the strength of the ten thousand against the king who has twenty thousand, mean nothing else than that each one should forsake all that he has. The foregoing introduction tallies then with the final conclusion. For in the saying that a man forsakes all that he has, is contained also that he hates his father and mother, his wife and children, brothers and sisters, yes and his own wife also. For all these things are a man’s own, which entangle him, and hinder him from obtaining not those particular possessions which will pass away with time, but those common blessings which will abide for ever. Basilius: Est autem intentio domini per exempla praedicta non utique praebere potestatem eius discipulum fieri vel non fieri, sicut licet vel non inchoare fundamentum vel tractare pacem; sed ostendere impossibilitatem divini beneplaciti observandi inter distrahentia animam, inter quae periclitatur facta venalis ab astutiis Daemonis. BASIL; But our Lord’s intention in the above-mentioned example is not indeed to afford occasion or give liberty to any one to become His disciple or not, as indeed it is lawful not to begin a foundation, or not to treat of peace, but to show the impossibility of pleasing God, amidst those things which distract the soul, and in which it is in danger of becoming an easy prey to the snares and wiles of the devil. Beda: Distat autem inter renuntiare omnibus et relinquere omnia: paucorum enim perfectorum est relinquere omnia, hoc est curas mundi postponere; cunctorum autem fidelium est renuntiare omnibus, hoc est sic tenere quae mundi sunt, ut tamen per ea non teneantur in mundo. BEDE; But there is a difference between renouncing all things and leaving all things. For it is the way of few perfect men to leave all things, that is, to cast behind them the cares of the world, but it is the part of all the faithful to renounce all things, that is, so to hold the things of’ the world as by them not to be held in the world.
Lectio 12
Beda: Dixerat superius turrim virtutum non solum inchoandam, sed etiam consummandam: ad quod pertinet quod dicitur bonum est sal. Bonum est sal sapientiae spiritualis cordis arcana condire, immo cum apostolis sal terrae fieri. BEDE; He had said above that the tower of virtuew as not only to be begun, but also to be completed, and to this belongs the following, Salt is good. It is a good thing to season the secrets of the heart with the salt of spiritual wisdom, nay with the Apostles to become the salt of the earth. Eusebius: Sal enim secundum substantiam quidem ex aqua constat et spiritu, modicum quid terrestreitatis participans. Desiccat autem fluidam naturam corruptorum corporum, ut mortua corpora conservet. Merito igitur discipulos suos comparat sali, eo quod ipsi regenerati sunt per aquam et spiritum. Cumque toti spiritualiter viverent, et non secundum carnem, ad modum salis corruptam vitam hominum in terra degentium convertebant, et virtuosa vita suos sequaces oblectando condiebant. For salt in substance consists of water and air, having a slight mixture of earth, but it dries up the fluent nature of corrupt bodies so as to preserve them from decay. Fitly then He compares His disciples to salt, inasmuch as they are regenerated by water and the Spirit; and as living altogether spiritually and not according to the flesh, they after the manner of salt change the corrupt life of men who live on the earth, and by their own virtuous lives delight and season their followers. Theophylactus: Non solum autem eos qui donati sunt magistrali gratia, sed etiam idiotas exposcit ad modum salis fieri utiles proximis. Si vero qui futurus est utilis aliis, fiat reprobus, iuvari non poterit; unde sequitur si autem sal evanuerit, in quo condietur? THEOPHYL. But not only those who are gifted with the grace of teachers, but private individuals also He requires to become like salt, useful to those around them. But if’ he who is to be useful to others becomes reprobate, he cannot be profited, as it follows, But if the salt has lost his savor, wherewith shall it be seasoned? Beda: Quasi dicat: si quis semel condimento veritatis illuminatus ad apostasiam redierit, quo alio doctore corrigetur? Qui scilicet eam quam ipse gustavit sapientiae dulcedinem, vel adversis saeculi perterritus, vel illecebris illectus abiecit; unde sequitur neque in terram, neque in sterquilinium utile est; sed foras mittetur. Sal enim cum ad condiendos cibos carnesque siccandas valere desierit, nulli iam usui aptum erit: neque enim in terram utile est, cuius iniectu germinare prohibetur, neque in sterquilinium agriculturae profuturum: sic qui post agnitionem veritatis retrocedit, neque ipse fructum boni operis ferre, nec alios excolere valet; sed foras mittendus est, hoc est ab Ecclesiae unitate secernendus. BEDE; As if He says, “If a man who has once been enlightened by the seasoning of truth, falls back into apostasy, by what other teacher shall he be corrected, seeing that the sweetness of wisdom which he tasted he has cast away, alarmed by the troubles or allured by the attractions of the world; hence it follows, It is neither fit for the land, nor yet to the dunghill, &c. For salt when it has ceased to be fit for seasoning food and drying flesh, will be good for nothing. For neither is it useful to the land, which when it is cast thereon is hindered from bearing, nor for the dunghill to benefit the dressing of the land. So he who after knowledge of the truth falls back, is neither able to bring forth the fruit of good works himself, nor to instruct others; but he must be cast out of doors, that is, must be separated from the unity of the Church. Theophylactus: Verum, quia sermo parabolicus et obscurus erat, excitans dominus auditores, ne qualitercumque acciperent quod dictum est de sale, subdit qui habet aures audiendi, audiat; hoc est, si cui sapientia inest, intelligat: aures enim hic cognoscitivam vim animae et aptitudinem intelligendi accipere debemus. THEOPHYL. But because His discourse was in parables and dark sayings, our Lord, in order to rouse His hearers that they might not receive indifferently what was said of the salt, adds, He that has ears to hear, let him hear, that is, as he has wisdom let him understand. For we must take the ears here as the perceptive power of the mind and capacity of understanding. Beda: Audiat etiam non contemnendo, sed obediendo, et faciendo quae dicit. BEDE; Let him hear also not by despising, but by doing what he has learnt.
Caput 15 CHAPTER XV Lectio 1
Ambrosius: Didiceras in superioribus, saecularibus occupationibus non teneri, caduca non praeferre perpetuis. Sed quia fragilitas humana firmum nequit in tanto saeculi lubrico tenere vestigium, etiam adversus errorem remedia tibi bonus medicus demonstravit, spem veniae iudex misericors non negavit; unde subditur erant autem appropinquantes ei publicani et peccatores ut audirent eum. AMBROSE; You had learnt by what went before not to be occupied by the business of this world, not to prefer transitory things to eternal. But because the frailty of man can not keep a firm step in so slippery a world, the good Physician has shown you a remedy even after falling; the merciful Judge has not denied the hope of pardon; hence it is added, Then drew near to him all the publicans. Glossa: Idest, qui publica exigunt vectigalia, vel conducunt, et qui lucra saeculi per negotia sectantur. GLOSS. That is, those who collect or farm the public taxes, and who make a business of following after worldly gain. Theophylactus: Hoc enim exequebatur cuius causa carnem susceperat, admittens peccatores, sicut medicus aegrotantes. Sed Pharisaei vere criminosi huic pietati murmura recompensabant; unde sequitur et murmurabant Pharisaei et Scribae, dicentes, quia hic peccatores recipit et manducat cum illis. THEOPHYL. For this was His wont, for the sake whereof He had taken upon Him the flesh, to receive sinners as the physician those that are sick. But the Pharisees, the really guilty, returned murmurs for this act of mercy, as it follows, And the Pharisees and Scribes murmured, saying, &c. Gregorius in Evang: Ex qua re colligitur quia vera iustitia compassionem habet, falsa dedignationem; quamvis et iusti soleant recte peccatoribus indignari. Sed aliud est quod agitur typo superbiae, aliud quod zelo disciplinae: quia iusti, etsi foris increpationes per disciplinam exaggerant, intus tamen dulcedinem per caritatem servant: praeponunt sibi in animo ipsos plerumque quos corrigunt: quod agentes per disciplinam subditos, et per humilitatem custodiunt semetipsos. At contra hi qui de falsa iustitia superbire solent, ceteros quosque despiciunt, nulla infirmantibus misericordia condescendunt; et quo se peccatores esse non credunt, eo deterius peccatores fiunt: de quorum numero Pharisaei erant, qui diiudicantes dominum quod peccatores susciperet, arenti corde ipsum fontem misericordiae reprehendebant. Sed quia aegri erant ita ut aegros se esse nescirent, quatenus quod erant agnoscerent, caelestis medicus blandis eos fomentis curat; sequitur enim et ait ad illos parabolam istam, dicens: quis ex vobis homo? Similitudinem dedit quam in se homo recognosceret, et tamen ad auctorem hominum pertineret: quia enim centenarius perfectus est numerus, ipse centum ovem habuit, cum sanctorum Angelorum et hominum naturam possedit; unde subditur qui habet centum oves. GREG, From which we may gather, that true justice feels compassion, false justice scorn, although the just are wont rightly to repel sinners. But there is one act proceeding from the swelling of pride, another from the zeal for discipline. For the just, though without they spare not rebukes for the sake of discipline, within cherish sweetness from charity. In their own minds they set above themselves those whom they correct, whereby they keep both them under by discipline, and themselves by humility. But, on the contrary, they who from false justice are wont to pride themselves, despise all others, and never in mercy condescend to the weak; and thinking themselves not to be sinners, are so much the worse sinners. Of such were the Pharisees, who condemning our Lord because He received sinners, with parched hearts reviled the very fountain of mercy. But because they were so sick that they knew not of their sickness, to the end that they might know what they were, the heavenly Physician answers them with mild applications. For it follows, And he spoke this parable to them, saying What man of you having a hundred sheep, and if he lose one of them, does not go after it, &c. He gave a comparison which man might recognize in himself; though it referred to the Creator of men. For since a hundred is a perfect number, He Himself had a hundred sheep, seeing that He possessed the nature of the holy angels and men. Hence he adds, Having a hundred sheep. Cyrillus: Hinc percipe latitudinem regni salvatoris nostri. Dicit enim oves esse centum, referens numerum subiectarum sibi rationalium naturarum ad integram multitudinem: est enim centenarius numerus perfectus ex decem decadibus constitutus. Sed ex his una oberravit, scilicet genus humanum, quod terram colit. CYRIL; We may hence understand the extent of our Savior’s kingdom. For He says there are a hundred sheep, bringing to a perfect sum the number of rational creatures subject to Him. For the number hundred is perfect, being composed of ten decades. But out of these one has wandered, namely, the race of man which inhabits earth. Ambrosius: Dives pastor, cuius nos omnes centesima portio sumus; unde sequitur et si perdiderit unam ex illis. AMBROSE; Rich then is that Shepherd of whom we all are a hundredth part; and hence it follows, And if he lose one of them, does he not leave &c. Gregorius: Una ovis tunc periit quando peccando homo pascua vitae reliquit. In deserto autem nonagintanovem remanserant: quia rationalis creaturae numerus, Angelorum videlicet et hominum, qui ad videndum Deum conditus fuerat, pereunte homine, erat imminutus; unde sequitur nonne dimittit nonaginta novem in deserto? Quia scilicet Angelorum choros reliquit in caelo. Tunc autem homo caelum deseruit, cum peccavit. Et ut perfecta summa ovium integraretur in caelo, homo perditus quaerebatur in terra; unde sequitur et vadit ad illam quae perierat, donec inveniat illam. GREG. One sheep then perished when man by sinning left the pastures of life. But in the wilderness the ninety and nine remained, because the number of the rational creatures, that is to say of Angels and men who were formed to see God, was lessened when man perished; and hence it follows, Does he not leave the ninety and nine in the wilderness, because in truth he left the companies of the Angels in heaven. But man then forsook heaven when he sinned. And that the whole body of the sheep might be perfectly made up again in heaven, the lost man was sought for on earth; as it follows, And go after that &c. Cyrillus: Numquid autem saeviens in reliquas motus est pietate unius? Nequaquam: sunt enim illae in tuto, circumsepiente illas potentissima dextera: sed magis oportebat misereri pereuntis, ne imperfecta videretur residua multitudo: una enim reducta, sortitur centenarius propriam speciem. CYRIL; But was He then angry with the rest, and moved by kindness only to one? By no means. For they are in safety, the right hand of the Most Mighty being their defense. It behoved Him rather to pity the perishing, that the remaining number might not seem imperfect. For the one being brought back, the hundred regains its own proper form. Augustinus de quaest. Evang: Vel illas nonaginta novem dixit quas reliquit in deserto, superbos significans, tamquam solitudinem gerentes in animo, dum solos se videri volunt; quibus ad perfectionem unitas deest: cum enim quisque a vera unitate divellitur, superbe divellitur: suae quippe potestatis esse cupiens, non sequitur unum, quod est Deus. Uni autem deputat omnes per poenitentiam reconciliatos, quae humilitate obtinetur. AUG. Or He spoke of those ninety and nine whom He left in the wilderness, signifying the proud, who bear solitude as it were in their mind, in that they wish to appear themselves alone, to whom unity is wanting for perfection. For when a man is torn from unity, it is by pride; since desiring to be his own master, he follows not that One which is God, but to that One God ordains all who are reconciled by repentance, which is obtained by humility. Gregorius Nyssenus: Cum autem pastor invenisset ovem, non punivit: non duxit ad gregem urgendo; sed superponens humero, et portans, clementer annumeravit gregi; unde sequitur et cum invenerit ovem, imponit in humeros suos gaudens. GREG NYSS. But when the shepherd had found the sheep, he did not punish it, he did not get it to the flock by driving it, but by placing it upon his shoulder, and carrying it gently, he united it to his flock. Hence it follows, And when he has found it, he lays it upon his shoulders rejoicing. Gregorius: Ovem humeris suis imposuit, quia humanam naturam suscipiens, peccata nostra ipse portavit. Inventa autem ove, ad domum redit, quia pastor noster, reparato homine, ad regnum caeleste rediit; unde sequitur et veniens domum, convocat amicos et vicinos, dicens illis: congratulamini mihi, quia inveni ovem meam quae perierat. Amicos et vicinos vocat Angelorum choros; quia amici eius sunt, quia voluntatem eius continue in sua stabilitate custodiunt; vicini quoque eius sunt, quia claritatem visionis illius sua assiduitate perfruuntur. GREG. He placed the sheep upon his shoulders, for taking man’s nature upon Him he bore our sins. But having found the sheep, he returns home; for our Shepherd having restored man, returns to his heavenly kingdom. And hence it follows, And coming he collects together his friends and neighbors, saying to them, Rejoice with me, for I have found my sheep which was lost. By his friends and neighbors He means the companies of Angels, who are His friends because they are keeping His will in their own steadfastness; they are also His neighbors, because by their own constant waiting upon Him they enjoy the brightness of His sight. Theophylactus: Supernae igitur virtutes oves dicuntur in eo quod omnis natura creata aspectu Dei bestialis est; in eo vero quod rationalis est, amici et vicini dicuntur. THEOPHYL. The heavenly powers thus are called sheep, because every created nature as compared with God is as the beasts, but inasmuch as it is rational, they are called friends and neighbors. Gregorius: Et notandum, quod non dicit congratulamini inventae ovi, sed mihi: quia videlicet eius est gaudium vita nostra; et cum nos ad caelum reducimur, solemnitatem laetitiae illius implemus. GREG. And we must observe that He says not, “Rejoice with the sheep that is found,” but with me, because truly our life is His joy, and when we are brought home to heaven we fill up the festivity of His joy. Ambrosius: Angeli autem, quoniam sunt rationales, non immerito hominum redemptione laetantur; unde sequitur dico vobis, quod ita gaudium erit in caelo super uno peccatore poenitentiam agente, quam supra nonaginta novem iustis, qui non indigent poenitentia. Hoc proficiat ad incentiva probitatis, si unusquisque conversionem suam gratam fore credat coetibus Angelorum, quorum aut affectare patrocinium, aut vereri debet offensam. AMBROSE; Now the angels, inasmuch as they are intelligent beings, do not unreasonably rejoice at the redemption of men, as it follows, I say to you, that likewise joy shall be in heaven over one sinner that repents, more than over ninety and nine just persons who need no repentance. Let this serve as an incentive to goodness, for a man to believe that his conversion will be pleasing to the assembled angels, whose favor he ought to court, or whose displeasure to fear. Gregorius: Plus autem de conversis peccatoribus quam de stantibus iustis in caelo gaudium esse fatetur; quia plerumque hi qui nullis se oppressos peccatorum molibus sciunt, stant quidem in via iustitiae, sed tamen ad caelestem patriam anxie non anhelant, et plerumque pigri remanent ad exercenda bona praecipua, quia securi sibi sunt quod nulla commiserint mala graviora: at contra nonnunquam hi qui se aliqua illicita egisse meminerunt, ex ipso suo dolore compuncti, ad amorem Dei inardescunt, et quia errasse se a Deo considerant, damna praecedentia lucris sequentibus recompensant. Maius ergo gaudium fit in caelo, quia et dux in praelio plus eum militem diligit qui post fugam reversus hostem fortiter premit, quam eum qui numquam terga praebuit, et numquam aliquid fortiter fecit. Sic agricola illam amplius terram amat quae post spinas uberes fructus profert, quam eam quae numquam spinas habuit, et numquam fertilem messem producit. Sed inter haec sciendum est, quia sunt plerique iusti, in quorum vita tantum est gaudium, ut eis quaelibet peccatorum poenitentia praeponi nullatenus possit. Hinc ergo colligendum quantum Deo gaudium faciat quando humiliter plangit iustus, si facit in caelo gaudium quando hoc quod male gessit, per poenitentiam damnat iniustus. GREG. But he allows there is more joy in heaven over the converted sinner, than over the just who remain steadfast; for the latter for the most part, not feeling themselves oppressed by the weight of their sins, stand indeed in the way of righteousness, but still do not anxiously sigh after the heavenly country, frequently being slow to perform good works, from their confidence in themselves that they have committed no grievous sins. But, on the other hand, sometimes those who remember certain iniquities that they have committed, being pricked to the heart, from their very grief grow inflamed towards the love of God; and because they consider they have wandered from God, make up for their former losses by the succeeding gains. Greater then is the joy in heaven, just as the leader in battle loves that soldier more who having turned from flight, bravely pursues the enemy, than him who never turned his back and never did a brave act. So the husbandman rather loves that land which after bearing thorns yields abundant fruit, than that which never had thorns, and never gave him a plentiful crop. But in the mean time we must be aware that there are v very many just men in whose life there is so much joy, that no penitence of sinners however great can in any way be preferred to them. Whence we may gather what great joy it causes to God when the just man humbly mourns, if it produces joy in heaven when the unrighteous by his repentance condemns the evil that he has done.
Lectio 2
Cyrillus: Per praecedentem parabolam, in qua genus humanum dicebatur ovis erratica, docebamur nos fore creatura sublimis Dei, qui fecit nos, et non ipsi nos; cuius pascuae oves sumus: subiungitur secunda parabola, qua genus humanum comparatur drachmae quae periit; per quam ostendit nos ad similitudinem et imaginem regiam factos esse, scilicet summi Dei: nam drachma nummus est impressam habens regiam figuram; unde dicitur aut quae mulier habens decem drachmas. CHRYS. By the preceding parable, in which the race of mankind was spoken of as a wandering sheep, we were shown to be the creatures of the most high God, who has made us, and not we ourselves, and we are the sheep of his pasture. But now is added a second parable, in which the race of man is compared to a piece of silver which was lost, by which he shows that we were made according to the royal likeness and image, that is to say, of the most high God. For the piece of silver is a coin having the impress of the king’s image, as it is said, Or what woman having ten pieces of silver, if she lose one, &c. Gregorius in Evang: Qui significatur per pastorem, ipse per mulierem; ipse enim Deus, ipse et Dei sapientia. Angelorum autem et hominum naturam ad cognoscendum se dominus condidit, et ad similitudinem suam creavit. Decem ergo drachmas habuit, quia novem sunt chori Angelorum; sed ut compleretur electorum numerus, homo decimus est creatus. GREG. He who is signified by the shepherd, is also by the woman. For it is God Himself, God and the wisdom of God, but the Lord has formed the nature of angels and men to know Him, and has created them after His likeness. The woman then had ten pieces of silver, because there are nine orders of angels, but that the number of the elect might be filled up, man the tenth was created. Augustinus de quaest. Evang: Vel in novem drachmis, sicut et in nonaginta novem ovibus, ponit eorum significationem qui de se praesumentes peccatoribus ad salutem redeuntibus se praeponunt: unum enim deest a novem ut decem sint, et a nonaginta novem ut centum sint; cui uni deputat omnes per poenitentiam reconciliatos. AUG. Or by the nine pieces of silver, as by the ninety and nine sheep, He represents those who trusting in themselves, prefer themselves to sinners returning to salvation. For there is one wanting to nine to make it ten, and to ninety-nine to make it a hundred. To that One He ordains all who are reconciled by repentance. Gregorius: Et quia imago exprimitur in drachma, mulier drachmam perdiderat, quando homo, qui conditus ad imaginem Dei fuerat, peccando a similitudine sui conditoris recessit; et hoc est quod subditur si perdiderit drachmam unam, nonne accendit lucernam? Accendit mulier lucernam, quia Dei sapientia apparuit in humanitate. Lucerna quippe lumen in testa est; lumen vero in testa est divinitas in carne: accensa autem lucerna, sequitur et evertit domum: quia scilicet mox ut eius divinitas per carnem claruit, omnis se nostra conscientia concussit: quia eversionis sermo non discrepat in eo quod in aliis codicibus legitur emundat: quia prava mens si non prius prae timore evertitur, ab assuetis vitiis non mundatur. Eversa autem domo, invenitur drachma; sequitur enim et quaerit diligenter donec inveniat; quia scilicet cum perturbatur conscientia hominis, reparatur in homine similitudo conditoris. GREG. And because there is an image impressed on the piece of silver, the woman lost the piece of silver when man (who was created after the image of God) by sinning departed from the likeness of his Creator. And this is what is added, y she lose one piece, does she not light a candle. The women lighted a candle because the wisdom of God appeared in man. For the candle is a light in an earthen vessel, but the light in an earthen vessel is the Godhead in the flesh. But the candle being lit, it follows, And disturbs the house. Because verily no sooner had his Divinity shone forth through the flesh, than all our consciences were appalled. Which word of disturbance differs not from that which is read in other manuscripts, sweeps, because the corrupt mind if it be not first overthrown through fear, is not cleansed from its habitual faults. But when the house is broken up, the piece of silver is found, for it follows, And seeks diligently till she find it; for truly when the conscience of man is disturbed, the likeness of the Creator is restored in man. Gregorius Nazianzenus: Inventa autem drachma, caelestes virtutes facit participes gaudii, quas ministras dispensationis fecit; unde sequitur et cum invenerit, convocat amicas et vicinas dicens: congratulamini mihi, quia inveni drachmam quam perdideram. GREG NAZ. But the piece of silver being found, He makes the heavenly powers partakers of the joy whom He made the ministers of His dispensation, and so it follows, And when she had found it, she calls together her friends and neighbors. Gregorius: Supernae enim virtutes tanto divinae sapientiae iuxta sunt, quanto ei per gratiam continuae visionis appropinquant. GREG. For the heavenly powers are nigh to Divine wisdom, inasmuch as they approach Him through the grace of continual vision. Theophylactus: Vel amicae sunt, ut exequentes voluntatem ipsius: vicinae vero, ut incorporeae; vel forte amicae ipsius sunt omnes supernae virtutes, vicinae vero sunt propinquiores, scilicet throni, Cherubim et Seraphim. THEOPHYL. Either they are friends as performing His will, but neighbors as being spiritual; or perhaps His friends are all the heavenly powers, but His neighbors those that come near to Him, as Thrones, Cherubims, and Seraphims. Gregorius Nyssenus: Vel aliter. Hoc reor dominum nobis proponere in inquisitione perditae drachmae, quia nulla nobis a ceteris virtutibus utilitas provenit, quas drachmas vocat, quamvis praesto sint omnes, una sola deficiente animae viduatae, qua scilicet divinae similitudinis nitorem sortitur: propter quod primo quidem iubet lucernam accendere, scilicet verbum divinum, quod abscondita patefacit. Vel forsan poenitentiae lampadem, sed in domo propria, idest in seipso et in sua conscientia, oportet perquirere drachmam perditam, idest regis imaginem, quae non penitus deperiit, sed est tecta sub fimo, qui significat carnis contagia; quibus studiose abstersis, idest dilutis per solertiam vitae, elucescit quod quaeritur: unde oportet ipsam quae invenit gratulari; necnon ad participia gaudii vocare vicinas, idest contubernales virtutes, idest rationabilem et concupiscibilem et innatum iracundiae affectum, et si quae sint tales vires circa animam consideratae, quas docet gaudere in domino. Deinde concludens parabolam, subdit ita dico vobis, gaudium erit Angelis super uno peccatore poenitentiam agente. GREG NYSS. Or else; this I suppose is what our Lord sets before us in the search after the lost piece of silver, that no advantage attaches to us from the external virtues which He calls pieces of silver, although all of them be ours, as long as that one is lacking to the widowed soul, by which in truth it obtains the brightness of the Divine image. Wherefore He first bids us light a candle, that is to say, the divine word which brings hidden things to light, or perhaps the torch of repentance. But in his own house, that is, in himself and his own conscience, must a man seer; for the lost piece of silver, that is, the royal image, which is not entirely defaced, but is hid under the dirt, which signifies its corruption of the flesh, and this being diligently wiped away, that is, washed out by a well-spent life, that which was sought for shines forth. Therefore ought she who has found it to rejoice, and to call to partake of her joy the neighbors, (that is, the companion virtues,) reason, desire, and anger, and whatever powers are observed round the soul, which she teaches to rejoice in the Lord. Then concluding the parable, He adds, There is joy in the presence of the angels over one sinner that repents. Gregorius: Poenitentiam agere est praeterita mala plangere, et plangenda non perpetrare. Nam qui sic alia deplorat ut tamen alia committat, adhuc poenitentiam agere aut ignorat aut dissimulat. Cogitandum est etiam ut per hoc conditori suo satisfaciat: ut qui commisit prohibita, sibi abscindere debeat etiam concessa; et se reprehendat in minimis qui se meminit in maximis deliquisse. GREG. To work repentance is to mourn over past sins, and not to commit things to be mourned over. For he who weeps over some things so as yet to commit others, still knows not how to work repentance, or is a hypocrite; he must also reflect that by so doing he satisfies not his Creator, since he who had done what was forbidden, must cut off himself even from what is lawful, and so should blame himself in the least things who remembers that he has offended in the greatest.
Lectio 3
Ambrosius: Tres ex ordine Lucas parabolas posuit: ovis quae perierat et inventa est; drachmae quae perierat, et inventa est; filii qui erat mortuus et revixit; ut triplici remedio provocati vulnera nostra curemus. Christus ut pastor te suo corpore vehit, quaerit ut mater Ecclesia, recipit Deus pater: prima misericordia, secunda suffragatio, tertia reconciliatio. AMBROSE; St. Luke has given three parables successively; the sheep which was lost and found, the piece of silver which was lost and found, the son who was dead and came to life again, in order that invited by a threefold remedy, we might heal our wounds. Christ as the Shepherd bears you on His own body, the Church as the woman seeks for thee, God as the Father receives you, the first, pity, the second, intercession, the third, reconciliation. Chrysostomus: Est etiam inter parabolas supradictas ratio distinctionis secundum personas vel mentes peccantium, ut pater filium recipiat poenitentem, qui arbitrii sui libertate utitur, ut cognoscat unde ceciderit; pastor vero ovem errantem et non sapientem reverti requirat, et humeris suis referat, irrationabili animali imprudentem hominem comparans, qui alieno dolo circumventus, erraverat sicut ovis. Praesens ergo parabola proponitur cum dicitur ait autem: homo quidam habuit duos filios. Sunt qui dicant de duobus filiis istis seniorem Angelos esse, iuniorem vero hominem ponunt, qui in longinquam peregrinationem abierit, quando in terram de caelis et Paradiso cecidit: et aptant consequentia, respicientes ad casum vel statum Adae. Sed hic sensus pius quidem videtur, nescio tamen si verus sit: quia iunior filius ad poenitentiam venit sua sponte, recordatus praeteritae abundantiae patris sui; dominus autem veniens ad poenitentiam vocavit humanum genus, dum sponte sua regredi, unde ceciderat, non cogitaret. Deinde senior filius in reditu et salute fratris sui tristatur; cum dominus dicat laetitiam esse apud Angelos super uno peccatore poenitentiam agente. CHRYS. There is also in the above-mentioned parable a rule of distinction with reference to the characters or dispositions of the sinners. The father receives his penitent son, exercising the freedom of his will, so as to know from whence he had fallen; and the shepherd seeks for the sheep that wanders and knows not how to return, and carries it on his shoulders, comparing to an irrational animal the foolish man, who, taken by another’s guile, had wandered like a sheep. This parable is then set forth as follows; But he said, A certain man had two sons. There are some who say of these two sons, that the elder is the angels, but the younger, man, who departed on a long journey, when he fell from heaven and paradise to earth; and they adapt what follows with reference to the fall or condition of Adam. This interpretation seems indeed a lenient one, but I know not if it be true. For the younger son came to repentance of his own accord, remembering the past plenty of his father’s house, but the Lord coming called the race of man to repentance, because he saw that to return of their own accord to whence they had fallen had never been in their thoughts; and the elder son is vexed at the return and safety of his brother, whereas the Lord says, There is joy in heaven over one sinner repenting. Cyrillus: Quidam vero per seniorem filium dicunt significari Israel secundum carnem; per alium vero qui discessit a patre describitur multitudo gentium. CYRIL; But some say that by the elder son is signified Israel according to the flesh, but by the other who left his father, the multitude of the Gentiles. Augustinus de quaest. Evang: Hic ergo homo habens duos filios, Deus habens duos populos intelligitur, tamquam duas stirpes generis humani: unam eorum qui permanserunt in unius Dei cultu, alteram eorum qui usque ad colendum idola deseruerunt Deum. Ab ipso ergo exordio creaturae mortalium, maior filius ad cultum unius Dei pertinet, minor autem petit ut sibi pars substantiae quae eum tangeret, daretur a patre; unde sequitur et dixit adolescentior ex illis patri: pater, da mihi portionem substantiae quae me contingit; tamquam anima potestate sua delectata, id quod illi est vivere, intelligere, meminisse, vel ingenio alacri excellere, petit, quae divina sunt munera. Haec autem in potestate sua accepit per liberum arbitrium; unde sequitur et divisit illis substantiam. AUG. This man then having two sons is understood to be God having two nations, as if they were two roots of the human race; and the one composed of those who have remained in the worship of God, the other, of those who have ever deserted God to worship idols. From the very beginning then of the creation of mankind the elder son has reference to the worship of the one God, but the younger seeks that the part of the substance which fell to him should be given him by his father. Hence it follows, And the younger of them said to his father, Give me the portion of goods which falls to me; just as the soul delighted with its own power seeks that which belongs to it, to live, to understand, to remember, to excel in quickness of intellect, all which are the gifts of God, but it has received them in its own power by free will. Hence it follows, And he divided to them his substance. Theophylactus: Hominis substantia rationalitas est, quam comitatur libertas arbitrii; et similiter quaecumque dominus dedit nobis, pro substantia nostra putabitur, ut caelum, terra et universa creatura, lex et prophetae. THEOPHYL. The substance of man is the capacity of reason which is accompanied by free will, and in like manner whatever God has given us shall be accounted for our substance, as the heaven, the earth, and universal nature, the Law and the Prophets. Ambrosius: Vides autem, quod divinum patrimonium petentibus datur; nec putes culpa patris, quod adolescentiori dedit: nulla Dei regno infirma aetas, nec fides gravatur annis. Ipse certe se iudicavit idoneum qui poposcit: atque utinam non recessisset a patre; impedimentum nescisset aetatis; sequitur enim et non post multos dies, congregatis omnibus, adolescentior filius peregre profectus est in regionem longinquam. AMBROSE; Now you see that the Divine patrimony is given to them that seek; nor think it wrong in the father that he gave it to the younger, for no age is weak in the kingdom of God; faith is not weighed down by years. He at least counted himself sufficient who asked, And I wish he had not departed from his father, nor had the hindrance of age. For it follows, And not many days after, the younger son gathered all together, and took his journey into a far country. Chrysostomus: Minor filius in regionem longinquam profectus est, non localiter a Deo decedens, qui ubique est, sed affectu: fugit enim Deum peccator ut a longinquo stet. CHRYS. The younger son set out into a distant country, not locally departing from God, who is every where present, but in heart. For the sinner flees from God that he may stand afar off. Augustinus de Verb. Dom: Quisquis enim ita vult esse similis Deo ut fortitudinem suam ad illum custodiat, non ab illo recedat, ei cohaerendo, ut custodiat similitudinem et imaginem ad quam factus est. Porro si perverse vult imitari Deum, ut quomodo Deus non habet a quo regatur, sic ipse velit sua potestate uti, ut nullo regente vivat; quid restat nisi ut recedens ab eius calore torpescat, recedens a veritate vanescat? AUG. Whoever wishes to be so like to God as to ascribe his strength to Him, let him not depart from Him, but rather cleave to Him that he may preserve the likeness and image in which he was made. But if he perversely wishes to imitate God, that as God has no one by whom He is governed, so should he desire to exercise his own power as to live under no rules, what remains for him but that having lost all heat he should grow cold and senseless, and, departing from truth, vanish away. Augustinus de quaest. Evang: Quod autem non post multos dies dixit factum, ut congregatis omnibus peregre proficisceretur in regionem longinquam, quae est oblivio Dei; hoc est quia non multo post institutionem humani generis placuit animae per liberum arbitrium ferre secum velut quamdam potentiam naturae suae, et deserere eum a quo condita est, fidens de viribus suis; quas vires tanto consumit citius, quanto eum deseruit a quo datae sunt; unde sequitur et ibi dissipavit substantiam suam vivendo luxuriose. Luxuriosam vero vel prodigam vitam vocat amantem fundere atque spatiari pompis exterioribus, intus inanescentem, cum ea quisque sequitur quae ad alia procedunt, et relinquit eum qui sibi est interior; unde sequitur et postquam consummasset omnia, facta est fames magna in regione illa. Fames est indigentia verbi veritatis. Sequitur et ipse coepit egere. AUG. But that which is said to have taken place not many days after, namely, that gathering all together he set out abroad into a far country, which is forgetfulness of God, signifies that not long after the institution of the human race, the soul of man chose of its free will to take with it a certain power of its nature, and to desert Him by whom it was created, trusting in its own strength, which it wastes the more rapidly as it has abandoned Him who gave it. Hence it follows, And there wasted his substance in riotous living. But he calls a riotous or prodigal life one that loves to spend and lavish itself with outward show, while exhausting itself within, since every one follows those things which pass on to something else, and forsakes Him who is closest to himself. As it follows, And when he had spent all, there arose a great famine in that land. The famine is the want of the word of truth. It follows, And he began to be in want. Ambrosius: Merito egere coepit qui thesauros sapientiae et scientiae Dei, divitiarumque caelestium altitudinem dereliquit. Sequitur et abiit, et adhaesit uni civium regionis illius. Fitly did he begin to be in want who abandoned the treasures of the wisdom and the knowledge of God, and the unfathomableness of the heavenly riches. It follows, And he went and joined himself to a citizen of that country. Augustinus: Unus civium regionis illius aliquis aereus princeps est ad militiam Diaboli pertinens, cuius villa est modus potestatis ipsius; de qua sequitur et misit illum in villam suam, ut pasceret porcos. Porci sunt immundi spiritus qui sub ipso erant. AUG. One of the citizens of that country was a certain prince of the air belonging to the army of the devil, whose fields signify the manner of his power, concerning which it follows, And he sent him into the field to feed swine. The swine are the unclean spirits which are under him. Beda: Porcos autem pascere est ea quibus immundi spiritus gaudent, operari. Sequitur et cupiebat implere ventrem suum de siliquis quas porci manducabant. BEDE; But to feed swine is to work those things in which the unclean spirits delight. It follows, And he would have filled his belly with the husks which the swine did eat. Ambrosius: Siliqua genus leguminis est, intus inanis, foris mollis, quo corpus non reficitur, sed impletur, ut sit magis oneri quam usui. The husk is a sort of bean, empty within, soft outside, by which the body is not refreshed, but filled, so that it rather loads than nourishes. Augustinus: Siliquae ergo, quibus porcos pascebat, saeculares doctrinae sunt, steriles, vanitatem personantes, de quibus laudes idolorum fabularumque ad deos gentium pertinentium vario sermone atque carminibus percrepant; quibus Daemonia delectantur: unde cum iste satiari cupiebat, aliquid solidum et rectum, quod ad beatam vitam pertineret, invenire volebat in talibus, et non poterat; unde sequitur et nemo illi dabat. AUG. The husks then with which the swine were fed are the teaching of the world, which cries loudly of vanity; according to which in various prose and verse men repeat the praises of the idols, and fables belonging to the gods of the Gentiles, wherewith the devils are delighted. Hence when he would fain have filled himself, he wished to find therein something stable and upright which might relate to a happy life, and he could not; as it follows, And no one gave to him. Cyrillus: Sed cum Iudaei multipliciter arguantur in sacra Scriptura de multis criminibus, quomodo populo illi convenient verba maioris filii dicentis ecce tot annis servio tibi, et numquam mandatum tuum praeterivi? Est ergo hic sensus parabolae. Arguentibus eum Pharisaeis et Scribis quod reciperet peccatores, proponit praesentem parabolam, in qua hominem vocat Deum, qui pater est duorum fratrum, iustorum scilicet et peccatorum; quorum primus gradus est iustorum ab initio iustitiam sequentium, secundus gradus est hominum per poenitentiam ad iustitiam reductorum. CYRIL; But since the Jews are frequently reproved in holy Scripture for their many crimes, how agree with this people the words of the elder son, saying, Lo, these many years do I serve you, neither transgressed at any time your commandment. This then is the meaning of the parable. The Pharisees and Scribes reproved Him because He received sinners; He set forth the parable in which He calls God the man who is the father of the two sons, (that is, the righteous and the sinners,) of whom the first degree is of the righteous who follow righteousness from the beginning, the second is of those men who are brought back by repentance to righteousness. Basilius: Facit etiam ad antiquioris consistentiam magis animus senilis et gravitas, quam canities capillorum; nec qui secundum aetatem est iuvenis increpatur, sed iuvenis moribus, qui secundum passiones vivit. BASIL; Besides, it belongs more to the character of the aged to have an old man’s mind and gravity, than his hairs, nor is he blamed who is young in age, but it is the young in habits who lives according to his passions. Titus: Abiit ergo adolescentior nondum adultus mente, petitque a patre id quod ei de hereditate contingit, ut scilicet non ex necessitate serviat: sumus enim animalia rationalia liberum arbitrium habentia. TITUS BOST. The younger son then went away not yet matured in mind, and seeks from his father the part of his inheritance which fell to him, that in truth he might not serve of necessity. For we are rational animals endowed with free will. Chrysostomus: Dicit autem Scriptura dividere patrem ex aequo filiis duobus substantiam suam, idest scientiam boni et mali, quae verae et perpetuae sunt opes animae bene utentis. Quae enim ex Deo est in prima nativitate hominibus substantia rationalis, aequaliter cunctis nascentibus datur. De subsequenti autem conversatione unusquisque plus aut minus huius substantiae possidere invenitur, dum unus ea quae sumpserit patris esse credens, quasi paterna custodit; alius sicut propriae possessionis licentia dissipandis abutitur. Ostenditur autem libertas arbitrii: quia pater neque discedere volentem retinuit, ne liberi arbitrii auferat potestatem; neque manere cupientem cogit abscedere. Abiit autem longe, non locorum translatione, sed mentis declinatione; unde sequitur peregre profectus est in regionem longinquam. CHRYS. Now the Scripture says, that the father divided equally between his two sons his substance, that is, the knowledge of good and evil, which is a true and everlasting possession to the soul that uses it well. The substance of reason which flows from God to men at their earliest birth, is given equally to all who come into this world, but after the intercourse that follows, each one is found to possess more or less of the substance; since one believing that which he has received to be from his father, preserves it as his patrimony, another abuses it as something that may be wasted away, by the liberty of his own possession. But the freedom of will is shown in that the father neither kept back the son who wished to depart, nor forced the other to go that desired to remain, lest he should seem rather the author of the evil that followed. But the youngest son went afar off, not by changing his place, but by turning aside his heart. Hence it follows, He took a journey into a far country. Ambrosius: Quid enim longinquius est quam a se recedere, nec regionibus, sed moribus separari? Etenim qui se a Christo separat, exul est patriae, et civis mundi. Merito ergo prodegit patrimonium qui recessit ab Ecclesia. AMBROSE; For what is more afar off than to depart from one’s self, to be separate not by country but by habits. For he who severs himself from Christ is an exile from his country, and a citizen of this world. Fitly then does he waste his patrimony who departs from the Church. Titus: Unde et denominatus est prodigus, dissipans substantiam suam, idest intellectum rectum, castimoniam, documenta veritatis, notitiam genitoris, memoriam creationis, sensum. TITUS BOST. Hence too was the prodigal denominated one who wasted his substance, that is, his right understanding, the teaching of chastity, the knowledge of the truth, the recollections of his father, the sense of creation. Ambrosius: Facta est autem in regione illa fames non epularum, sed bonorum operum atque virtutum, quae sunt miserabiliora ieiunia: etenim qui recedit a verbo Dei, esurit, quia non in solo pane vivit homo, sed in omni verbo Dei, et qui recedit a thesauro eget. Egere ergo ideo coepit et famem pati, quia nihil prodigae satis est voluntati. Abiit itaque, et adhaesit uni civium: qui enim haeret, in laqueo est; et videtur civis iste princeps esse istius mundi. Denique ad villam eius mittitur, quam emit qui se excusat a regno. AMBROSE; Now there came to pass in that country a famine not of food but of good works and virtues, which is the more wretched fast. For he who departs from the word of God is hungry, because man does not live on bread alone, but on every word of God. And he who departs from his treasures is in want. Therefore began he to be in want and to suffer hunger, because nothing satisfies a prodigal mind. He went away therefore, and attached himself to one of the citizens. For he who is attached, is in a snare. And that citizen seems to lee a prince of the world. Lastly, he is sent to his farm which he bought who excused himself from the kingdom. Beda: In villam enim mitti est substantiae mundialis cupiditate subiugari. BEDE; For to be sent to the farm is to be enthralled by the desire of worldly substance. Ambrosius: Pascit autem porcos illos in quos petit Diabolus introire, in sordibus ac foetore viventes. AMBROSE; But he feeds those swine into whom the devil sought to enter, living in filth and pollution. Theophylactus: Hos igitur pascit qui alios praecellit in vitio, ut sunt lenones, archipraedones, archipublicani, qui aliis sunt doctores operationis malae. THEOPHYL. There then he feeds, who surpassed others in vice, such as are panders, arch-robbers, arch-publicans, who teach others their abominable works. Chrysostomus: Vel spiritualibus destitutus operibus, quasi prudentia et intellectu, porcos pascere dicitur, hoc est, sordidas et immundas in anima sua cogitationes nutrire: et edit escas irrationabiles pravae conversationis, dulces quidem egenti bonorum: quia suave perversis videtur omne opus carneae voluptatis, quae virtutes animae penitus enervat et perimit. Huiusmodi cibos quasi porcinos et male dulces, idest carnalium delectationum illecebras, siliquarum nomine Scriptura designat. CHRYS. Or he who is destitute of spiritual riches, as wisdom and understanding, is said to feed swine, that is, to nourish in his soul sordid and unclean thoughts, and he devours the material food of evil conversation, sweet indeed to him who lacks good works, because every work of carnal pleasure seems sweet to the depraved, while it inwardly unnerves and destroys the powers of the soul. Food of this kind, as being swines’ food and hurtfully sweet, that is, the allurements of fleshly delights, the Scripture describes by the name of husks. Ambrosius: Cupiebat autem siliquis ventrem implere suum: nec enim alia est cura luxuriosis nisi ut ventrem suum impleant. AMBROSE; But he desired to fill his belly with the husks. For the sensual care for nothing else but to fill their bellies. Theophylactus: Quibus nullus dat saturitatem malorum; distat enim a Deo qui talibus vescitur. Daemones autem ad hoc student, ne unquam saturitas malorum proveniat. THEOPHYL. To whom no one gives a sufficiency of evil; for he is afar from God who lives on such things, and the devils do their best that a satiety of evil should never come. Glossa: Vel nemo illi dabat, quia cum Diabolus aliquem suum facit, ultra ei abundantiam non procurat, sciens eum esse mortuum. GLOSS. Or no one gave to him, because when the devil makes any one his own, he procures no further abundance for him, knowing him to be dead.
Lectio 4
Gregorius Nyssenus: Contempserat patrem in primo recessu adolescentior filius, et opes paternas profuderat: at ubi lapsu temporis est attritus laboribus, dum mercenarius fieret, et eodem cum porcis pabulo pasceretur, rediit in domum paternam castigatus; unde dicitur in se autem reversus dixit: quanti mercenarii in domo patris mei abundant panibus? Ego autem hic fame pereo. GREG NYSS. The younger son had despised his father when first he departed, and had wasted his father’s money. But when in course of time he was broken down by hardship, having become a hired servant, and eating the same food with the swine, he returned, chastened, to his father’s house. Hence it is said, And when be came to himself, he said, How many hired servants of my father’s have bread enough and to spare, but I perish with hunger. Ambrosius: Bene in se revertitur, quia a se recessit: etenim qui ad Deum regreditur, se sibi reddit; et qui recedit a Christo, se sibi abdicat. AMBROSE; He rightly returns to himself, because he departed from himself. For he who returns to God restores himself to himself, and he who departs from Christ rejects himself from himself. Augustinus de quaest. Evang: In se autem reversus est cum ab eis quae forinsecus frustra illiciunt et seducunt, in conscientiae suae interiora suam intentionem reduxit. AUG. But he returned to himself, when from those things which without unprofitably entice and seduce, he brought back his mind to the inward recesses of his conscience. Gregorius Nazianzenus: Est autem secundum tres differentias obedientiae discretio: aut enim metuentes supplicia declinamus a malo, et sumus in dispositione servili; aut mercedis lucra venantes exequimur quae mandantur, mercenariis assimilati; aut ipsius gratia boni et dilectionis ad eum qui dedit legem servimus; et sic dispositionem redolemus filiorum. BASIL; There are three different distinct kinds of obedience. For either from fear of punishment we avoid evil and are servilely disposed; or looking to the gain of a reward we perform what is commanded, like to mercenaries; or we obey the law for the sake of good itself and our love to Him who gave it, and so savor of the mind of children. Ambrosius: Filius enim, qui habet sancti spiritus pignus in corde, saecularis mercedis lucra non quaerit, sed ius servat heredis. Sunt etiam mercenarii boni qui conducuntur ad vineam; isti non siliquis, sed panibus abundant. AMBROSE; For the son who has the pledge of the Holy Spirit in his heart seeks not the gain of an earthly reward, but preserves the right of an heir. These are also good husbandmen, to whom the vineyard is let out. They abound not in husks, but bread. Augustinus: Unde autem hoc scire poterat in quo tanta erat oblivio Dei, sicut in omnibus idololatris fuit, nisi quia ista recogitatio resipiscentis est, cum Evangelium praedicaretur? Iam poterat talis animadvertere, multos praedicare veritatem; inter quos quidam essent non ipsius amore veritatis ducti, sed cupiditate comparandorum saecularium commodorum; qui tamen non aliud annuntiant, sicut haeretici: unde mercenarii recte appellantur: in eadem quippe domo sunt eumdem panem verbi tractantes, non tamen in hereditatem aeternam vocati, sed temporali mercede conducti. AUG. But whence could he know this who had that great forgetfulness of God, which exists in all idolaters, unless it was the reflection of one returning to his right understanding, when the Gospel was preached. Already might such a soul see that many preach the truth, among whom there were some not led by the love of the truth itself, but the desire of getting worldly profit, who yet do not preach another Gospel like the heretics. Therefore are they rightly called mercenaries. For in the same house there are men who handle the same bread of the word, yet are not called to an eternal inheritance, but hire themselves for a temporal reward. Chrysostomus: Signanter autem subdit ego autem hic fame pereo: quasi diceret: ego non alienus, sed filius boni patris, et frater filii obsequentis, ego liber et generosus, factus sum miserior mercenariis, a summa celsitudine primae nobilitatis ad infimam humilitatem delapsus. CHRYS. After that he had suffered in a foreign land all such things as the wicked deserve, constrained by the necessity of his misfortunes, that is, by hunger and want, he becomes sensible of what had been his ruin, who through fault of his own will had thrown himself from his father to strangers, from home to exile, from riches to want, from abundance and luxury to famine; and he significantly adds, But I am here perishing with hunger, As though he said; I am not a stranger, but the son of a good father, and the brother of an obedient son; I who am free and noble am become more wretched than the hired servants, sunk from the highest eminence of exalted rank, to the lowest degradations. Gregorius Nyssenus: Non prius autem rediit ad pristinam felicitatem, quam in se rediens sentiret opprimentis aerumnae praesentiam, et meditaretur poenitentiae verba, quae subduntur: surgam. GREG NYSS. But he returned not to his former happiness before that coming to himself he had experienced the presence of overpowering bitterness, and resolved the words of repentance, which are added, I will arise. Augustinus: Quia iacebat; et ibo, quia longe aberat; ad patrem meum, quia sub principe porcorum erat. Cetera vero sunt poenitentiam meditantis in confessione peccati, nondum tamen agentis: non enim iam dicit patri, sed dicturum se esse promittit cum venerit. Intelligas igitur, hoc nunc accipiendum esse venire ad patrem, in Ecclesia constitui per fidem, ubi peccatorum legitima et fructuosa iam possit esse confessio. Dicit ergo dicturum se esse patri: pater. AUG. For he was lying down. And I will go, for he was a long way off To my father, because he was under a master of swine But the other words are those of one meditating repentance in confession of sin, but not yet working it. For he does not now speak to his father, but promises that he will speak when he shall come. You must understand then that this “coming to the father” must now be taken for being established in the Church by faith, where there may yet be a lawful and effectual confession of sins. He says then that he will say to his father, Father. Ambrosius: Quam misericors qui offensus. Nec paternum nomen dedignatur audire. Peccavi. Haec est prima confessio apud auctorem naturae, praesulem misericordiae, arbitrum culpae. Sed si Deus novit omnia, vocem tamen tuae confessionis expectat: ore enim confessio fit ad salutem quia alleviat pondus erroris quisquis ipse se onerat; et accusationis excludit invidiam qui accusatorem praevenit confitendo. Frustra velis occultare quem nihil fallit, et sine periculo prodas quod scias esse iam cognitum: confitere magis ut interveniat pro te Christus, roget pro te Ecclesia, illacrymet populus; nec verearis ne non impetres. Advocatus spondet veniam, patronus promittit gratiam, reconciliationem tibi paternae pietatis pollicetur assertor. Subdit autem in caelum et coram te. AMBROSE; How merciful! He, though offended, disdains not to hear the name of Father. I have sinned; this is the first confession of sin to the Author of nature, the Ruler of mercy, the Judge of faith. But though God knows all things, He yet waits for the voice of your confession. For with the mouth confession is made to salvation, since he lightens the load of error, who himself throws the weight upon himself, and shuts out the hatred of accusation, who anticipates the accuser by confessing. In vain would you hide from Him whom nothing escapes; and you may safely discover what you know to be already known. Confess the rather that Christ may intercede for thee, the Church plead for you, the people weep over you: nor fear that you will not obtain; your Advocate promises pardon, your Patron favor, your Deliverer promises you the reconciliation of your Father’s affection. But he adds, Against heaven and before you. Chrysostomus: Dicens coram te, ostendit hunc patrem Deum debere intelligi: Deus enim solus conspector est omnium, a quo nec in corde meditata peccata abscondi possunt. CHRYS. When he says, Before you, he shows that this father c must be understood as God. For God alone beholds all things, from Whom neither the simple thoughts of the heart can be hidden. Augustinus: Utrum autem hoc est peccatum in caelum quod est coram te, ut caelum appellaverit ipsam summitatem patris; an potius peccavi in caelum coram sanctis animabus, coram te autem in ipso penetrali conscientiae? AUG. But whether was this sin against heaven, the same as that which is before you; so that he described by you name of heaven his father’s supremacy. I have sinned against heaven, i.e. before the souls of the saints; but before you in the very sanctuary of my conscience. Chrysostomus: Vel caelum hoc loco intelligatur Christus: qui enim in caelum peccat, quod etsi supernum, tamen visibile elementum est, ipse est qui peccat in hominem quem suscepit filius Dei pro salute nostra. CHRYS. Or by heaven in this place may be understood Christ. For he who sins against heaven, which although above us is yet a visible element, is the same as he who sins against man, whom the Son of God took into Himself for our salvation. Ambrosius: Vel peccato animae caelestia significantur dona spiritus imminuta; vel quia ab illius gremio matris Ierusalem quae est in caelo non oportuit deviari. Deiectus autem se exaltare non debet; unde subdit iam non sum dignus vocari filius tuus. Et ut merito suae humilitatis possit attolli, subdit fac me sicut unum de mercenariis tuis. AMBROSE; Or by these words are signified the heavenly gifts of the Spirit impaired by the sin of the soul, or because from the bosom of his mother Jerusalem which is in heaven, he ought never to depart. But being cast down, he must by no means exalt himself. Hence he adds, I am no more worthy to be called your son. And that he might be raised up by the merit of his humility, he adds, Make me as one of your hired, servants. Beda: Ad filii affectum, qui omnia quae patris sunt, sua esse non ambigit, aspirare nequaquam praesumit; sed mercenarii statum iam pro mercede serviturus desiderat; verum nec hunc quidem nisi paterna dignatione se mereri posse testatur. BEDE; To the affection of a son, who doubts not that all things which are his father’s are his, he by no means lays claim, but desires the condition of a hired servant, as now about to serve for a reward. But he admits that not even this could he deserve except by his father’s approbation. Gregorius Nyssenus: Hunc autem filium prodigum spiritus sanctus nobis descripsit, ut instruamur nos qualiter debeamus cordis deplorare peccamina. GREG NYSS. Now this prodigal son, the Holy Spirit has engraved upon our hearts, that we may be instructed how we ought to deplore the sins of our soul. Chrysostomus: Qui postquam dixit ibo ad patrem meum, quod ei cuncta attulit bona, non mansit, sed totum iter transivit; sequitur enim et surgens venit ad patrem suum. Sic et nos faciamus, nec pigeat nos longitudinis viae: quia si voluerimus, fiet regressus celer et facilis, dummodo deseramus peccatum, quod nos a domo paterna eduxit. Est autem pater redeuntibus clemens: nam subditur cum autem adhuc longe esset, vidit illum pater suus. CHRYS. Who after that he said, I will go to my father, (which brought all good things,) tarried not, but took the whole journey; for it follows, And he arose, and came to his father. Let us do likewise, and not be wearied with the length of the way, for if we are willing, the return will become swift and easy, provided that we desert sin, which led us out from our father’s house. But the father pities those who return. For it is added, And when he was yet afar off. Augustinus: Ante enim quam intelligeret Deum longe existens, cum tamen iam pie quaereret, vidit illum pater ipsius. Impios enim, et superbos convenienter non videre dicitur tamquam ante oculos non habens: ante oculos enim haberi nonnisi qui diliguntur, dici solent. AUG. For before that he perceived God afar off, when he was yet piously seeking him, his father saw him. For the ungodly and proud, God is well said not to see, as not having them ‘before his eyes. For men are not commonly said to be before the eyes of any one except those who are beloved. Chrysostomus: Sensit autem pater poenitentiam; non expectavit recipere confessionis verba, sed praevenit petitionem, misericorditer agens: unde subditur et misericordia motus est. CHRYS. Now the father perceiving his penitence did not wait to receive the words of his confession, but anticipates his supplication, and had compassion on him, as it is added, and was moved with pity. Gregorius Nyssenus: Confessionis meditatio placavit ei patrem, ut obviam iret ei, et oscula collo conferret; sequitur enim et accurrens cecidit super collum eius, et osculatus est eum. Quod significat rationale iugum hominis ori impositum per evangelicam traditionem, quae abiecit observantiam legis. GREG NYSS. His meditating confession so won his father to him, that he went out to meet him, and kissed his neck; for it follows, and ran, and fell on his neck, and kissed him. This signifies the yoke of reason imposed on the mouth of man by Evangelical tradition, which annulled the observance of the law. Chrysostomus: Quid enim est aliud quod occurrit, nisi quia nos, peccatis impedientibus, nostra virtute ad Deum pervenire non poteramus? Ipse autem potens ad invalidos pervenire descendit. Osculatur autem os, per quod emissa de corde confessio poenitentis exierat, quam pater laetus excepit. CHRYS. For what else means it that he ran, but that we through the hindrance of our sins cannot by our own virtue reach to God. But because God is able to come to the weak, he fell on his neck. The mouth is kissed, as that from which has proceeded the confession of the penitent, springing from the heart, which the father gladly received. Ambrosius: Occurrit igitur tibi, quia audit te intra mentis secreta tractantem: et cum adhuc longe sis, occurrit, ne quis impediat: complectitur quoque: in occursu enim praescientia est, in complexu clementia; et quasi quodam patrii amoris affectu supra collum cadit, ut iacentem erigat, et oneratum peccatis atque in terrena deflexum reflectat ad caelum. Malo ergo filius esse, quam ovis: ovis enim a pastore reperitur, a patre filius honoratur. AMBROSE; He runs then to meet you, because He hears you within meditating the secrets of your heart, and when you were yet afar off, He runs lest any one should stop Him. He embraces also, (for in the running there is foreknowledge, in the embrace mercy,) and as if by a certain impulse of paternal affection, falls upon your neck, that he may raise up him that is cast down, and bring back again to heaven him that was loaded with sins and bent down to the earth. I had rather then be a son than a sheep. For the sheep is found by the shepherd, the son is honored by the father. Augustinus de quaest. Evang: Vel accurrens cecidit super collum eius: non enim pater unigenitum filium suum deseruit, in quo usque in nostram longinquam peregrinationem cucurrit: quia Deus erat in Christo mundum reconcilians sibi. Cadere autem super collum eius, est humiliare in amplexum eius brachium suum, quod est dominus Iesus Christus. Consolari autem verbo gratiae Dei ad spem indulgentiae peccatorum, hoc est post longa itinera remeantem mereri a patre osculum caritatis. Incipit autem iam constitutis in Ecclesia peccata confiteri, nec dicit omnia quae dicturum se esse promiserat; sequitur enim dixitque filius ei: pater, peccavi in caelum et coram te: iam non sum dignus vocari filius tuus. Hoc enim vult fieri per gratiam, quo se indignum per merita fatetur. Non addit quod in illa meditatione dixerat fac me sicut unum de mercenariis tuis: cum enim panem non haberet, vel mercenarius esse cupiebat; quod post osculum patris generosissime iam dedignabatur. AUG. Or running he fell upon his neck; because the Father abandoned not His Only-Begotten Son, in whom He has ever been running after our distant wanderings. For God, was in Christ reconciling the world to himself. But to fall upon his neck is to lower to his embrace His own Arm, which is the Lord Jesus Christ. But to be comforted by the word of God’s grace to the hope of pardon of our sins, this is to return after a long journey to obtain from a father the kiss of love. But already planted in the Church, he begins to confess his sins, nor says be all that he promised he would say. For it follows, And his son said to him, &c. He wishes that to be done by grace, of which he confesses himself unworthy by any merits of his own. He does not add what he had said, when meditating beforehand, Make me as one of your hired servants. For when he had not bread, he desired to be even a hired servant, which after the kiss of his father he now most nobly disdained. Chrysostomus: Pater autem ad filium sermonem non dirigit, sed ministris loquitur: quia qui poenitet orat: sed responsum verbo vere non accipit, misericordiam vero efficaciter in effectu intuetur; sequitur enim dixit autem pater ad servos suos: cito proferte stolam primam, et induite illum. CHRYS. The father does not direct his words to his son, but speaks to his steward, for he who repents, prays indeed, but receives no answer in word, yet beholds mercy effectual in operation. For it follows, But the father said to his servants, Bring forth the best robe, and put it on him. Theophylactus: Servos vel Angelos intelligas administratorios spiritus, vel sacerdotes, qui Baptismate et verbo doctrinae animam vestiunt in ipso Christo. Quotquot enim in Christo baptizati sumus, Christum induimus. THEOPHYL. By the servants (or angels) you may understand administering spirits, or priests who by baptism and the word of teaching clothe the soul with Christ Himself. For as many of us as have been baptized in Christ have put on Christ. Augustinus: Vel stola prima est dignitas quam perdidit Adam; servi qui eam proferunt, sunt reconciliationis praedicatores. AUG. Or the best robe is the dignity which Adam lost; the servants who bring it are the preachers of reconciliation. Ambrosius: Vel stola est amictus sapientiae, quo nuda corporis apostoli tegunt. Accepit autem sapientiam primam: est enim et alia quae mysterium nescit. Annulus autem est sincerae fidei signaculum et expressio veritatis; de quo sequitur et date annulum in manum eius. AMBROSE; Or the robe is the cloak of wisdom, by which the Apostle covers the nakedness of the body. But he received the best wisdom; for there is one wisdom which knew not the mystery. The ring is the seal of our unfeigned faith, and the impression of truth; concerning which it follows, And put a ring on his hand. Beda: Idest in operatione, ut per opera fides clarescat, et per fidem opera confirmentur. BEDE; That is, his working, that by works faith may shine forth, and by faith his works be strengthened. Augustinus: Vel annulus in manu pignus est spiritus sancti, propter gratiae participationem, quae digito bene significatur. AUG. Or the ring on the hand is a pledge of the Holy Spirit, because of the’ participation of grace, which is well signified by the finger. Chrysostomus: Vel iubet annulum dari, sive signaculum salutaris symbolum, seu magis desponsationis insigne et nuptiarum pignus, quibus Christus Ecclesiam sponsat, cum anima resipiscens per annulum fidei iungitur. CHRYS. Or he orders the ring to be given, which is the symbol of the seal of salvation, or rather the badge of betrothment, and pledge of the nuptials with which Christ espouses His Church. Since the soul that recovers is united by this ring of faith to Christ. Augustinus: Calceamenta autem in pedes praeparatio est evangelizandi ad non tangenda terrena; de quibus sequitur et calceamenta in pedes eius. AUG. But the shoes on the feet are the preparation for preaching the Gospel, in order not to touch earthly things. Chrysostomus: Vel mandat calceamenta pedibus imponi, aut propter cooperienda vestigia, ut per lubricum mundi istius iter fixus incedat; aut propter mortificationem membrorum: vitae enim nostrae cursus in Scripturis pes appellatur; et mortificationis species calceamentis imponitur, quia de animalium mortuorum pellibus conficiuntur. Addit et vitulum illi saginatum, iugulandum in convivii exhibitione; sequitur enim et adducite vitulum saginatum, idest dominum Iesum Christum; quem vitulum nominat propter hostiam corporis immaculati: saginatum autem dixit, quia pinguis et opimus intantum est ut pro totius mundi salute sufficiat. Non autem ipse pater vitulum immolavit, sed aliis immolandum tradidit; permittente enim patre consentiens filius ab hominibus crucifixus est. CHRYS. Or he bids them put shoes on his feet, either for the sake of covering the soles of his feet that he may is walk firm along the slippery path of the world, or for the mortification of his members. For the course of our life is called in the Scriptures a foot, and a kind of mortification takes place in shoes; inasmuch as they are made of the skins of dead animals. He adds also, that the fatted calf must be frilled for the celebration of the feast. For it follows, And bring the fatted calf, that is, the Lord Jesus Christ, whom he calls a calf, because of the sacrifice of a body without spot; but he called it fatted, because it is rich and costly, inasmuch as it is sufficient for the salvation of the whole world. But the Father did not Himself sacrifice the calf, but gave it to be sacrificed to others. For the Father permitting, the Son consenting thereto by men was crucified. Augustinus: Vel vitulus saginatus est ipse dominus, secundum carnem satiatus opprobriis. Quod autem imperat ut adducant eum, quid aliud est nisi ut praedicent eum, et annuntiando faciant venire in exhausta fame viscera filii esurientis? Nam etiam ut occidant eum iubet: hoc est, ut mortem eius insinuent: tunc enim cuique occiditur cum credit occisum: sequitur enim et manducemus. AUG. Or, the fatted calf is our Lord Himself in the flesh loaded with insults. But in that the Father commands them to bring it, what else is this but that they preach Him, and by declaring Him cause to revive, yet unconsumed by hunger, the bowels of the hungry son? He also bids them kill Him, alluding to His death. For He is then killed to each man who believes Him slain. It follows, And let us eat. Ambrosius: Bene carnem vituli, quia sacerdotalis est victima, quae pro peccatis fiebat. Epulantem autem inducit, cum dicit epulemur, ut ostenderet quoniam paternus est cibus, salus nostra; et patris est gaudium, nostrorum redemptio peccatorum. AMBROSE; Rightly the flesh of the calf, because it is the priestly victim which was offered for sin. But he introduces him feasting, when he says, Be merry; to show that the food of the Father is our salvation; the joy of the Father the redemption of our sins. Chrysostomus: Ipse enim pater gaudet in reditu filii, et convivatur in vitulo: quia misericordiae suae fructum in immolatione filii sui gaudens creator, in acquisitione populi credentis epulatur; unde sequitur quia hic filius meus mortuus erat et revixit; perierat, et inventus est. CHRYS. For the father himself rejoices in the return of his son, and feasts on the calf, because the Creator, rejoicing in the acquisition of a believing people, feasts on the fruit of His mercy by the sacrifice of His Son. Hence it follows, For this my son was dead, and is alive again. Ambrosius: Ille periit qui fuit. Itaque gentes non sunt, Christianus est. Potest tamen et hic una species accipi generis humani. Fuit Adam, et in illo fuimus omnes; periit Adam, et in illo omnes perierunt. Homo igitur in illo homine qui perierat reformatur. Potest et de agente poenitentiam dictum videri, quia non moritur nisi qui aliquando vixerit. Et gentes quidem cum crediderint, per gratiam vivificantur; qui vero lapsus fuerit, per poenitentiam reviviscit. AMBROSE; He is dead who was. Therefore the Gentiles are not, the Christian is. Here however might be understood one individual of the human race; Adam was, and in him we all were. Adam perished, and in him we all have perished. Man shell is restored in that Man who has died. It might also seem to be spoken of one working repentance, because he dies not who has not at one time lived. And the Gentiles indeed when they have believed are made alive again by grace. But he who has fallen recovers by repentance. Theophylactus: Quantum ergo ad vitiorum conditionem mortuus fuerat desperatus; sed quantum ad humanam naturam, quae mutabilis est, et potest a vitio ad virtutem converti, deperditus dicitur: nam minus est perdi quam mori. Quilibet autem revocatus et mundatus a crimine, saginati vituli particeps causa laetitiae fit patri et famulis eius, idest Angelis et sacerdotibus; unde sequitur et coeperunt omnes epulari. THEOPHYL. As then with respect to the condition of his sins, he had been despaired of; so in regard to human nature, which is changeable and can be turned from vice to virtue, he is said to be lost. For it is less to be lost than to die. But every one who is recalled and turned from sin, partaking of the fatted calf, becomes an occasion of joy to his father and his servants, that is, the angels and priests. Hence it follows, And they all began to be merry. Augustinus: Istae epulae atque festivitas nunc celebrantur, per orbem terrarum Ecclesia dilatata atque diffusa: vitulus enim ille in corpore et sanguine dominico et offertur patri, et pascit totam domum. AUG. Those banquets are now celebrated, the Church being enlarged and extended throughout the whole world. For that calf in our Lord’s body and blood is both offered up to the Father, and feeds the whole house.
Lectio 5
Beda: Murmurantibus de peccatorum susceptione Scribis et Pharisaeis; tres per ordinem parabolas salvator posuit: duabus primis quantum ipse cum Angelis de poenitentium salute gaudeat insinuat; in hac vero tertia non suum tantummodo suorumque gaudium demonstrat, sed et invidentium murmur reprehendit; dicitur enim erat autem filius eius senior in agro. BEDE; While the Scribes and Pharisees were murmuring about His receiving sinners, our Savior put three parables to them successively. In the two first He hints at the joy He has with the angels in the salvation of penitents. But in the third He not only declares His own joy and that of His angels, but He also blames the murmurings of those who were envious. For He says, Now his elder son was in the field. Augustinus de quaest. Evang: Maior filius populus Israel est, non quidem profectus in longinquam regionem, sed tamen in domo non est: in agro autem est; idest, in ipsa hereditaria opulentia legis et prophetarum terrena potius operatur. Veniens autem de agro domum appropinquare coepit; idest, labore servilis operis improbato, ex eisdem Scripturis Ecclesiae libertatem consideravit; unde sequitur et cum veniret, et appropinquaret domui, audivit symphoniam et chorum; idest, spiritu sancto plenos vocibus consonis Evangelium praedicare; sequitur enim et vocavit unum de servis, et interrogavit quid hoc esset: idest, sumit ad legendum aliquem prophetarum, et in eo quaerens quodammodo interrogat unde ista festa in Ecclesia celebrantur, in qua se esse non videt. Respondet ei servus patris propheta; sequitur enim isque dixit illi: frater tuus venit et occidit pater tuus vitulum saginatum, quia salvum illum recepit; quasi dicat: in extremis terrae fuit frater tuus; sed inde maior exultatio cantantium domino canticum novum, quia laus eius ab extremis terrae, et propter eum qui absens erat, occisus est vir sciens ferre imbecillitatem: quia quibus non est narratum de eo viderunt. AUG. The elder son is the people of Israel, not indeed gone into a distant country, yet not in the house, but in the field, that is, in the paternal wealth of the Law and the Prophets, choosing to work earthly things. But coming from the field he began to draw nigh to the house, that is, the labor of his servile works being condemned by the same Scriptures, he was looking upon the liberty of the Church. Whence it follows; And as he came and drew nigh to the house, he heard music and dancing; that is, men filled with the Holy Spirit, with harmonious voices preaching the Gospel. It follows, And he called one of the servants, &c. that is, he takes one of the prophets to read, and as he searches in it, asks in a manner, why are those feasts celebrated in the Church at which he finds himself present? His Father’s servant, the prophet, answers him. For it follows; And he said to him, your brother is come, &c. As if he should say, your brother was in the farthest parts of the earth, but hence the greater rejoicing of those who sing a new song, because His praise is from the end of the earth; and for his sake who was afar off, was slain the Man who knows how to bear our infirmities, for they who have not been told of Him have seen Him. Ambrosius: Adolescentiori autem filio, idest populo ex gentibus, Israel, tamquam maior frater, beneficium paternae benedictionis invidit; quod faciebant Iudaei, quia Christus cum gentibus epularetur; unde sequitur indignatus est autem, et nolebat introire. AMBROSE; But the younger son, that is the Gentile people, is envied by Israel as the elder brother, the privilege of his father’s blessing. Which the Jews did because Christ sat down to meat with the Gentiles, as it follows; And he was angry, and would not go in, &c. Augustinus: Indignatur etiam et nunc, et adhuc non vult intrare. Cum ergo plenitudo gentium introierit, egredietur opportuno tempore pater eius, ut etiam omnis Israel salvus fiat; unde sequitur pater ergo illius egressus coepit rogare eum. Erit enim quandoque aperta vocatio Iudaeorum in salutem Evangelii; quam manifestationem vocationis tamquam egressum patris appellat ad rogandum maiorem filium. Deinde quae respondit maior filius, quaestiones duas habent; sequitur enim at ille respondens dixit patri suo: ecce tot annis servio tibi, et nunquam mandatum tuum praeterivi. De mandato non praetergresso facile illud occurrit, non de omni mandato dictum, sed de uno maxime necessario, quod nullum alium Deum praeter unum creatorem omnium colere visus est. Neque iste filius in omnibus Israelitis, sed in his intelligitur personam habere qui numquam ab uno Deo ad simulacra conversi sunt. Quamquam enim terrena desideraret, ab uno tamen Deo iste desiderabat bona, quamvis communia cum pecoribus: unde et in Psalmo 72, 23 dicitur: ut iumentum factus sum apud te, et ego semper tecum. Sed quis est hoedus quem numquam accepit ad epulandum? Sequitur enim et nunquam dedisti mihi hoedum, ut cum amicis meis epularer. Peccator hoedi nomine significari valet. AUG. He is angry even also now, and still is unwilling to enter. When then the fullness of the Gentiles shall have come in, His father will go out at the fit time that all Israel also may be saved, as it follows, therefore came his father out and entreated him. For there shall be at some time an open calling of the Jews to the salvation of the Gospel. Which manifestation of calling he calls the going out of the father to entreat the elder son. Next the answer of the elder son involves two questions; for it follows, And he answering said to his father, Lo these many years do I serve you, either transgressed I at any time your commandment. With respect to the commandment not transgressed, it at once occurs, that it was not spoken of every command, but of that most essential one, that is, that he was seen to worship no other God but one, the Creator of all. Nor is that son to be understood to represent all Israelites, but those who have never turned from God to idols. For although he might desire earthly things, yet sought he them from God alone, though in common with sinners. Hence it is said, I was as a beast before you, and I am always with you. But who is the kid which he never received to make merry upon? for it follows, You never gave me a kid, &c. Under the name of a kid the sinner may be signified. Ambrosius: Iudaeus hoedum requirit, Christianus agnum; et ideo illis Barabbas solvitur, nobis agnus immolatur. Quae res etiam in hoedo videtur, quia Iudaei ritum veteris sacrificii perdiderunt. Vel qui hoedum quaerunt, expectant Antichristum. AMBROSE; The Jew requires a kid, the Christian a lamb, and therefore is Barabbas released to them, to us a lamb is sacrificed. Which thing also is seen in the kid, because the Jews have lost the ancient rite of sacrifice. Or they who seek for a kid wait for Antichrist. Augustinus: Sed non invenio exitum huius sententiae. Multum enim absurdum est eum cui post dicitur tu mecum es semper, hoc a patre optasse ut Antichristo crederet. Neque omnino aliquem Iudaeorum, qui Antichristo credituri sunt, istum filium fas est intelligi. Quomodo autem epularetur ex illo hoedo, si ipse est Antichristus, qui ei non crederet? At si hoc est epulari ex hoedi occisione, quod est de Antichristi perditione laetari; quomodo dicit filius quem recepit pater, hoc sibi non fuisse concessum, cum omnes filii de eius perditione laetaturi sint? Ipsum igitur sibi dominum negatum ad epulandum conqueritur, dum eum peccatorem putat: cum enim hoedus est illi genti, idest cum eum sabbati violatorem et profanatorem aestimat, iucundari epulis illius non meruit. AUG. But I do not see the object of this interpretation, for it is very absurd for him to whom it is afterwards said, You are ever with me, to have wished for this from his father, i.e. to believe in Antichrist. Nor altogether can we rightly understand any of the Jews who are to believe in Antichrist to be that son. And how could he feast upon that kid which is Antichrist who did not believe in him? But if to feast upon the slain kid, is the same as to rejoice at the destruction of Antichrist, how does the son whom the father did not entertain say that this was never given him, seeing that all the sons will rejoice at his destruction? His complaint then is, that the Lord Himself was denied him to feast upon, because he deems Him a sinner. For since He is a kid to that nation which regards Him as a violator and profaner of the Sabbath, it was not meet that they should be made merry at his banquet. Gregorius: Quod autem dicit cum amicis meis, aut ex persona principum cum plebe intelligatur, aut ex persona populi Hierosolymitani, cum ceteris populis Iuda. But his words with my friends are understood according to the relation of the chiefs with the people, or of the people of Jerusalem with the other nations of Judea. Hieronymus: Vel dicit nunquam dedisti mihi hoedum; idest, nullus sanguis prophetae vel sacerdotis a Romano imperio nos liberavit. JEROME; Or he says, You never gave me a kid, that is, no blood of prophet or priest has delivered us from the Roman power. Ambrosius: Impudens autem filius similis est publicano iustificanti se, quia legem servabat in littera: impie accusabat fratrem, quod cum meretricibus paternam substantiam prodegisset; sequitur enim sed postquam filius tuus hic, qui devoravit substantiam suam cum meretricibus, venit, occidisti illi vitulum saginatum. AMBROSE; Now the shameless son is like to the Pharisee justifying himself. Because he had kept the law in the letter, he wickedly accused his brother for having wasted his father’s substance with harlots. For it follows, But as soon as this your son is come, who has devoured your living, &c. Augustinus: Meretrices autem sunt superstitiones gentilium, cum quibus substantiam dissipat qui, relicto vero connubio veri Dei, cum Daemone foeda cupiditate fornicatur. AUG. The harlots are the superstitions of the Gentiles, with whom he wastes his substance, who having left the true marriage of the true God, goes a whoring after evil spirits from foul desire. Hieronymus: In hoc autem quod dicit occidisti illi vitulum saginatum, confitetur venisse Christum, sed invidia non vult salvari. JEROME; Now in that which he says, You have killed for him the fatted calf, he confesses that Christ has come, but envy has no wish to be saved. Augustinus: Non autem pater eum quasi mentientem redarguit, sed secum perseverantiam eius approbans, ad perfectionem potioris atque iucundioris exultationis invitat; unde sequitur at ipse dixit illi: fili, tu semper mecum es. AUG. But the father does not rebuke him as a liar, but commending his steadfastness with him invites him to the perfection of a better and happier rejoicing. Hence it follows, But he said to him, Son, you are ever with me. Hieronymus: Vel quod dixerat, iactantia est, non veritas; cui pater non consentit, sed alia compescit ratione, dicens mecum es, lege qua stringeris: non quia non peccaverit, sed quia Deus eum semper castigando retraxit. Nec mirum si patri mentitur qui fratri invidet. JEROME; Or after having said, “This is boasting, not truth,” the father does not agree with him, but restrains him in another way, saying, You are with me, by the law under which you are bound; not as though he had not sinned, but because God continually drew him back by chastening. Nor is it wonderful that he lies to his father who hates his brother. Ambrosius: Sed bonus pater etiam hunc salvare cupiebat, dicens tu mecum semper es, vel quasi Iudaeus in lege, vel quasi iustus in communione. AMBROSE; But the kind father was still desirous to save him, saying, You are ever with me, either as a Jew in the law, or as the righteous man in communion with Him. Augustinus: Quid autem sibi vult quod addidit et omnia mea tua sunt, quasi non sint et fratris? Sed sic a perfectis et immortalibus filiis habentur omnia, ut sint et omnium singula, et omnia singulorum: ut enim cupiditas nihil sine angustia, ita nihil cum angustia caritas tenet. Sed quomodo omnia? Nonne et Angelos Deus in possessionem tali filio subiecisse putandus est? Si possessionem sic accipias ut eius possessor ipse sit dominus, non utique omnia: non enim domini erimus, sed consortes potius Angelorum. Si vero possessio sic intelligitur; quomodo recte dicimus possidere animas veritatem, non invenio cur non vere ac proprie id possimus accipere: non enim illud loquimur ut dominas veritatis dicamus animas. Aut si nomine possessionis ab hoc sensu impedimur, illud quoque auferatur: non enim ait pater: omnia possides, sed omnia mea tua sunt; nec tamen ut ipsius domini. Quod enim est in nostra pecunia, potest familiae nostrae vel alimentum esse, vel ornamentum, vel aliud huiusmodi. Et certe cum ipsum patrem recte ille possit suum dicere, non video quomodo quae ipsius sunt, non etiam recte sua vocare possit, diversis dumtaxat modis. Cum enim beatitudinem illam obtinuerimus, nostra erunt ad videndum superiora, ad convivendum aequalia, ad dominandum inferiora. Congaudeat igitur securissimus maior frater. AUG. But what means he that he adds, And all that I have is yours, as if they were not his brother’s also? But it is thus that all things are looked at by perfect and immortal children, that each is the possession of all, and all of each. For as desire obtains nothing without want, so charity nothing with w ant. But how all things? Must then God be supposed to have subjected the angels also to the possession of such a son? If you so take possession as that the possessor of a thing is its lord, certainly not all things. For we shall not be the lords, but the companions of angels. Again, if possession is thus understood, how do we rightly say that our souls possess truth? I see no reason why we may not truly and properly say so. For we do not so speak as to call our souls the mistresses of truth. Or if by the term possession we are hindered from this sense, let that also be set aside. For the father says not, “You possess all things,” but All that I have is yours, still not as if you were its lord. For that which is our property may be either food for our families, or ornament, or something of the kind. And surely, when he can rightly call his father his own, I do not see why he may not also rightly call his own what belongs to his father, only in different ways. For when we shall have obtained that blessedness, the higher things will be ours to look upon, equal things ours to have fellowship with, the lower things ours to rule. Let then the elder brother join most safely in the rejoicing. Ambrosius: Si enim desinat invidere, omnia sua sunt, vel Iudaeus sacramenta veteris testamenti, vel baptizatus nova etiam possidens. AMBROSE; For if he ceases to envy, he will feel all things to be his, either as the Jew possessing the sacraments of the Old Testament, or as a baptized person those of the New also. Theophylactus: Vel erat in agro, hoc est in mundo, colens propriam carnem, ut repleatur panibus, et seminans in lacrymis ut in gaudio metat: sed cognitis gestis nolebat intrare ad commune gaudium. THEOPHYL. Or he was in the field, that is, in the world, pampering his own flesh, that he might be filled with bread, and sowing in tears that he might reap in joy, but when he found what was being done, he was unwilling to enter into the common joy. Theophylactus: Vel aliter totum. Persona filii, qui videtur murmurare, sumitur pro omnibus quicumque scandalizantur in subditis; sicut David introducit personam passam scandalum in peccatorum pace. THEOPHYL. Or to take the whole differently; the character of the son who seems to complain is put for all those who are offended at the sudden advances and salvation of the perfect, as David introduces one who took offense at the peace of sinners. Titus: Maior igitur filius sicut agricola insistebat agriculturae, non terrestrem, sed animae agrum fodiens, et salutis arbores inserens, scilicet virtutes. TITUS BOST. The elder son then as a husbandmen was engaged in husbandry, digging not the land, but the field of the soul, and planting trees of salvation, that is to say, the virtues. Chrysostomus: Quaeritur autem si afficitur passione livoris dolens in prosperis aliorum. Dicendum est autem, quod nullus sanctorum dolet in talibus; immo bona aliorum sua existimat. Non autem oportet omnia quaecumque parabola continet, ad litteram pertractare; sed sensum elicientes cuius causa componitur, nihil aliud perscrutari. Haec ergo parabola ad hoc est composita ut peccatores non diffidant reverti, scientes quod magna consequentur: unde introducit alios turbatos in eorum bonis, ut indicet eos livore tabescentes, sed tanto decore honoratos redeuntes, ut etiam invidiosi possint aliis fieri. CHRYS. But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; but rather looks upon the good things of others as his own. Now we must not take every thing contained in the parable literally, but bringing out the weaning which the author had in view, search for nothing farther. This parable then was written to the end that sinners should not despair of returning, knowing that they shall obtain great things. Therefore he introduces others so troubled at these good things as to be consumed with envy, but those who return, treated with such great honor as to become themselves an object of envy to others. Theophylactus: Vel Pharisaeorum intentionem corrigit dominus per praesentem parabolam, quos ex hypothesi nominat iustos; quasi dicat: esto vere vos iustos esse, nec transgressos aliquod mandatorum: numquid igitur propter hoc non oportet admittere a flagitiis redeuntes? THEOPHYL. Or by this parable our Lord reproves the will of the Pharisees, whom according to the argument he terms just, as if to say, Let it be that you are truly just, having transgressed none of the commandments, must we then for this reason refuse to admit those who turn away from their iniquities? Hieronimus: Vel aliter. Omnis iustitia in comparatione Dei est iniustitia; unde Paulus: quis me liberabit de corpore mortis huius? Unde apostoli indignati sunt pro petitione matris filiorum Zebedaei. JEROME; Or, in another way, all justice in comparison of the justice of God is injustice. Therefore Paul says, Who shall deliver me from the body of this death? and hence were the Apostles moved with anger at the request of the sons of Zebedee. Cyrillus: Quod et nos ipsi quandoque patimur; vivunt enim quidam praestantissimam et optimam vitam; alius autem in ipso senio multoties ad Deum convertitur, vel forsitan extremum diem claudere debens, ac diluit reatus, domino miserante. Hoc quidem aliquando respuunt ex importuna pusillanimitate, non attendentes mentem salvatoris, qui de salute pereuntium gaudet. CYRIL; We also ourselves sometimes; for some live a most excellent and perfect life, another ofttime even in his old age is converted to God, or perhaps when just about to close his last day, through God’s mercy washes away his guilt. But this mercy some men reject from restless timidity of mind, not counting upon the will of our Savior, who rejoices in the salvation of those who are perishing. Theophylactus: Dicit ergo filius patri: gratis duxi in doloribus vitam, a peccatoribus molestatus; et numquam causa mei decrevisti mactandum esse hoedum, idest persequentem me peccatorem, ut paululum recrearer; qualis hoedus fuit Achab Eliae qui dicebat: domine, prophetas tuos occiderunt. THEOPHYL. The son then says to the father, For nothing I left a life of sorrow, ever harassed by sinners who were my enemies, and never have you for my sake ordered a kid to be slain, (that is, a sinner who persecuted me,) that I might enjoy myself for a little. Such a kid was Ahab to Elijah, who said, Lord, they have killed your prophets. Ambrosius: Vel aliter. Notatur hic frater usque adeo ut de villa venire dicatur, hoc est terrenis operibus occupatus, ignorans quae sunt spiritus Dei, ut denique numquam pro se vel hoedum quaeratur occisum: non enim pro invidia, sed pro venia mundi agnus est immolatus. Invidus hoedum quaerit, innocens agnum pro se desiderat immolari. Ideo et senior dicitur, eo quod cito quis per invidiam consenescat; ideo et foris stat, eo quod malevolentia eum excludat; ideo chorum et symphoniam audire non potest, hoc est nonnulla theatralis incentiva lasciviae, sed plebis concordiam concinentis quae de peccatore salvato dulcem laetitiae suavitatem resultat; qui enim sibi iusti videntur, indignantur quando alicui peccatum fatenti venia laxatur. Quis tu es qui domino contradicas, ne videlicet culpam relaxaret, cum tu cui volueris ignoscas? Sed remittendis post poenitentiam debemus favere peccatis; ne dum veniae alterius invidemus, ipsi eam non mereamur a domino. Non invideamus de longinqua regione remeantibus, quia et nos fuimus in regione longinqua AMBROSE; Or else, This brother is described so as to be said to come from the farm, that is, engaged in worldly occupations, so ignorant of the things of the Spirit of God, as at last to complain that a kid had never been slain for him. For not for envy, but for the pardon of the world, was the Lamb sacrificed. The envious seeks a kid, the innocent a lamb, to be sacrificed for it. Therefore also is he called the elder, because a man soon grows old through envy. Therefore too he stands without, because his malice excludes him; therefore could he not hear the dancing and music, that is, not the wanton fascinations of the stage, but the harmonious song of a people, resounding with the sweet pleasantness of joy for a sinner saved. For they who seem to themselves righteous are angry when pardon is granted to one confessing his sins. Who are you that speak against your Lord, that he should not, for example, forgive a fault, when you pardon whom you will? But we ought to favor forgiving sin after repentance, lest while grudging pardon to another, we ourselves obtain it not from our Lord. Let us not envy those who return from a distant country, seeing that we ourselves also were afar off.
Caput 16 CHAPTER XVI Lectio 1
Beda: Postquam murmurantes de poenitentium receptione tribus parabolis salvator redarguit, quartam mox quintamque de eleemosyna danda et parsimonia sequenda subiungit; quia et ordo praedicandi aptissimus est ut post poenitentiam eleemosyna subiungatur; unde dicitur dicebat autem ad discipulos suos: homo quidam erat dives, qui habebat villicum. BEDE; Having rebuked in three parables those who murmured because He received penitents, our Savior shortly after subjoins a fourth and a fifth on almsgiving and frugality, because it is also the fittest order in preaching that almsgiving should be added after repentance. Hence it follows, And he said to his disciples, There was a certain rich man. Chrysostomus: Opinio quaedam erronea aggravata mortalibus auget crimina, minuit bona: ea vero est opinari quod ea quaecumque possidemus in usu vitae, possideamus ut domini; et ideo etiam opportune ea apprehendimus tamquam bona praecipua. Sed contrarium est: non enim nos ut domini in vita praesenti collocati sumus in propria domo, sed tamquam hospites et advenae quo nolimus ducimur, et quo tempore non putamus: qui nunc locuples est, in brevi fit mendicus. Ergo quicumque sis, noveris te esse dispensatorem alienorum, et quod transitorii usus et brevis tibi iura concessa sunt. Abiecto ergo ab anima dominii fastu, sumas humilitatem et modestiam villici. PSEUDO-CHRYS. There is a certain erroneous opinion inherent in mankind, which increases evil and lessens good. It is the feeling that all the good things we possess in the course of our life we possess as lords over them, and accordingly we seize them as our especial goods. But it is quite the contrary. For we are placed in this life not as lords in our own house, but as guests and strangers, led whither we would not, and at a time we think not of. He who is now rich, suddenly becomes a beggar. Therefore whoever you are, know yourself to be a dispenser of the things of others, and that the privileges granted you are for a brief and passing use. Cast away then from your soul the pride of power, and put on the humility and modesty of a steward. Beda: Villicus quippe villae gubernator est, unde et a villa nomen accepit; oeconomus autem tam pecuniae quam frugum et omnium quae habet dominus, dispensator est. BEDE; The bailiff is the manager of the farm, therefore he takes his name from the farm. But the steward, or director of the household, is the overseer of money as well as fruits, and of every thing his master possesses. Theophylactus: Deinde quod cum non exercemus dispensationem opum ad libitum domini, sed ad proprias illecebras commissis abutimur, criminosi villici sumus; unde sequitur et hic diffamatus est apud illum, quasi dissipasset bona illius. THEOPHYL. Next, that when we exercise not the management of our wealth according to our Lord’s pleasure, but abuse our trust to our own pleasures, we are guilty stewards. Hence it follows, And he was accused to him. Ambrosius: Ex hoc ergo discimus non ipsos esse dominos, sed potius villicos alienarum facultatum. AMBROSE; From this we learn then, that we are not ourselves the masters, but rather the stewards of the property of others. Chrysostomus: Interea evulsus a villicatione eripitur; sequitur enim et vocavit illum, et ait ei: quid hoc audio de te? Redde rationem villicationis tuae: iam enim non poteris villicare. Quotidie talia nobis per effectus exclamat dominus, ostendens nobis fruentem in meridie sospitate, priusquam vesperascat, exanimem, et alium inter prandia expirantem; et diversimode ab hac villicatione discedimus. Sed fidelis dispensator, qui de propria dispensatione confidit, desiderat cum Paulo dissolvi et esse cum Christo; is autem cuius sunt vota terrena, anxiatur in exitu: unde de hoc villico subditur ait autem villicus intra se: quid faciam, quia dominus meus aufert a me villicationem? Fodere non valeo, mendicare erubesco. Impotentem esse in opere crimen est vitae inertis; non enim timeret, si consuevisset affectare labores. Quod si secundum allegoriam accipiamus parabolam, post transmigrationem hinc factam non est tempus operandi. Vita praesens habet exercitium mandatorum, futura vero solatium. Si nihil operatus es hic, frustra in futurum curas; sed nec mendicando proficies. Huius indicium sunt virgines fatuae: quae imprudenter a prudentibus mendicaverunt, sed reversae sunt vacuae; quilibet enim suam conversationem ut tunicam induit; non est autem eam exuere, nec ambire cum alio. Sed debitorum remissionem ingeniatus est nequitiae villicus, statuens sibi malorum remedium in conservis; sequitur enim scio quid faciam, ut cum amotus fuero a villicatione, recipiant me in domos suas. Quoties enim quis exitum suum percipiens, levat beneficio sarcinam peccatorum, vel relaxando debita debitori, vel tribuens inopibus copiam, ea quae sunt domini largiens: multos amicos conciliat praebituros sibi coram iudice testimonium veritatis non vocibus, sed bonorum operum ostensione; quin etiam paraturos per testimonium refrigerii mansionem. Nihil autem est nostrum, sed omnia sunt ditionis Dei; unde sequitur convocatis itaque debitoribus domini sui, dicebat primo: quantum debes domino meo? At ille dixit: centum cados olei. PSEUDO-CHRYS. Meanwhile he is taken and thrust out of his stewardship; for it follows, And he called him, and said to him, What is this that I hear of you? give an account of your stewardship, for you can be no longer steward. Day after day by the events which take place our Lord cries aloud to us the same thing, showing us a man at midday rejoicing in health, before the evening cold and lifeless; another expiring in the midst of a meal. And in various ways we go out from our stewardship; but the faithful steward, who has confidence concerning his management, desires with Paul to depart and be with Christ. But he whose wishes are on earth is troubled at his departing. Hence it is added of this steward, Then the steward said within himself, What shall I do, for my Lord takes away from me the stewardship? I cannot dig, to beg I all ashamed. Weakness in action is the fault of a slothful life. For no one would shrink who had been accustomed to apply himself to labor. But if we take the parable allegorically, after our departure hence there is no more time for working; the present life contains the practice of what is commanded, the future, consolation. If you have done nothing here, in vain then are you careful for the future, nor will you gain any thing by begging. The foolish virgins are an instance of this, who unwisely begged of the wise, but returned empty. For every one puts on his daily life as his inner garment; it is not possible for him to put it off or exchange it with another. But the wicked steward aptly contrived the remission of debts, to provide for himself an escape from his misfortunes among his fellow-servants; for it follows, I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses. For as often as a man perceiving his end approaching, lightens by a kind deed the load of his sins, (either by forgiving a debtor his debts, or by giving abundance to the poor,) dispensing those things which are his Lord’s, he conciliates to himself many friends, who will afford him before the judge a real testimony, not by words, but by the demonstration of good works, nay moreover will provide for him by their testimony a resting-place of consolation. But nothing is our own, all things are in the power of God. Hence it follows, So he called every one of his Lord’s debtors to him, and said to the first, How much owe you to my Lord? And he said, A hundred casks of oil. Beda: Cados Graece est amphora continens urnas tres. Sequitur dixitque illi: accipe cautionem tuam, et sede cito, et scribe quinquaginta; dimidiam ei partem dimittens. Sequitur deinde alii dixit: tu vero quantum debes? Qui ait: centum coros tritici. Corus modiis triginta completur. Sequitur ait illi: accipe litteras tuas, et scribe octoginta; quintam partem ei dimittens. Simpliciter ergo sic potest accipi. Quisquis indigentiam pauperis vel ex dimidia, vel ex quinta alleviat parte, misericordiae suae mercede donandus est. BEDE, A cadus in Greek is a vessel containing three urns. It follows, And he said to him, Take your bill, and sit down quickly, and write fifty, forgiving him the half. It follows, Then said he to another, And how much owe you? And he said, A hundred measures of wheat. A corus is made up of thirty bushels. And he said to him, Take your bill, and write fourscore, forgiving him a fifth part. It may be then simply taken as follows: whosoever relieves the want of a poor man, either by supplying half or a fifth part, will be blessed with the reward of his mercy. Augustinus de quaest. Evang: Vel quod de centum cadis olei quinquaginta fecit scribi a debitore, et de centum coris tritici octoginta, ad hoc valere arbitror, ut ea quae in sacerdotes atque Levitas Iudaeus quisque operatur, in Ecclesia Christi abundet, ut cum illis decimas darent, isti dimidias dent, sicut de bonis suis fecit Zachaeus; aut certe duas decimas dando, idest unam quintam, superent impendia Iudaeorum. AUG. Or because out of the hundred measures of oil, he caused fifty to be written down by the debtors, and of the hundred measures of w heat, fourscore, the meaning thereof is this, that those things which every Jew performs toward the Priests and Levites should be the more attendant in the Church of Christ, that whereas they give a tenth, Christians should give a half, as Zaccheus gave of his goods, or at least by giving two tenths, that is, a fifth, exceed the payments of the Jews.
Lectio 2
Augustinus de quaest. Evang: Villicum quem dominus eiciebat a villicatu, laudavit dominus, eo quod in futurum sibi prospexerit; unde dicitur et laudavit dominus villicum iniquitatis, quia prudenter egisset. Non tamen omnia debemus ad imitandum sumere; non enim domino nostro facienda est in aliquo fraus, ut de ipsa fraude eleemosynas faciamus. AUG. The steward whom his Lord cast out of his stewardship is nevertheless commended because he provided himself against the future. As it follows, And the Lord commended the unjust steward, because he had done wisely; we ought not however to take the whole for our imitation. For we should never act deceitfully against our Lord in order that from the fraud itself we may give alms. Origenes: Verum, quia gentiles dicunt prudentiam esse virtutem, et definiunt eam peritiam bonorum, malorum et neutrorum; vel cognitionem agendorum et non agendorum: considerandum est utrum haec dictio plura aut unum significet. Dicitur enim quod Deus paravit caelos prudentia: constat bonam esse prudentiam, qua dominus caelos paravit. Dicitur etiam in Genesis secundum Lxx, quod serpens prudentissimus erat: ubi prudentiam non virtutem dicit, sed astutiam ad mala inclinationem habentem; et secundum hoc dicitur quod dominus laudavit villicum, quia prudenter egisset; hoc est callide et perperam. Et forsitan quod dixit laudavit, non secundum veram commendationem, sed abusive dictum est; ut cum dicimus aliquem commendari in mediocribus et indifferentibus rebus, et quodammodo mirandos esse concursus et acumen, quibus vigor mentis elicitur. ORIGEN; But because the Gentiles say that wisdom is a virtue, and define it to be the experience of what is good, evil, and indifferent, or the knowledge of what is and what is not to be done, we must consider whether this word signifies many things, or one. For it is said that God by wisdom prepared the heavens. Now it is plain that wisdom is good, because the Lord by wisdom prepared the heavens. It is said also in Genesis, according to the LXX, that the serpent was the wisest animal, wherein he does not make wisdom a virtue, but evil-minded cunning. And it is in this sense that the Lord commended the steward that he had done wisely, that is, cunningly and evilly. And perhaps the word commended was spoken not in the sense of real commendation, but in a lower sense; as when we speak of a man being commended in slight and indifferent matters, and in a certain measure clashings and sharpness of wit are admired, by which the power of the mind is drawn out. Augustinus: E contrario dicuntur istae similitudines, ut intelligamus, si laudari potuit ille a domino qui fraudem faciebat, quanto amplius placeant Deo qui secundum eius praeceptum opera illa faciunt. AUG. On the other hand this parable is spoken that we should understand that if the steward who acted deceitfully, could be praised by his lord, how much more they please God who do their works according to His commandment. Origenes: Filii quoque huius saeculi non sapientiores, sed prudentiores dicuntur lucis filiis; et hoc non absolute et simpliciter, sed in genere suo; sequitur enim quia filii huius saeculi prudentiores filiis lucis in generatione sua sunt. ORIGEN; The children of this world also are not called wiser but more prudent than the children of light, and this not absolutely and simply, but in their generation. For it follows, For the children of this world are in their generation wiser than the children of light, &c. Beda: Filii lucis et filii huius saeculi vocantur, quomodo filii regni et filii perditionis; cuius enim unusquisque agit opera, eius cognominatur et filius. BEDE; The children of light and the children of this world are spoken of in the same manner as the children of the kingdom, and the children of hell. For whatever works a man does, he is also termed their sun. Theophylactus: Filios ergo huius saeculi vocant cogitantes quae sibi commoda sunt in terra; filios vero lucis spirituales opes tractantes intuitu divini amoris. Invenimur autem in humanis quidem administrationibus prudenter omnia disponentes et summopere satagentes, ut si desierimus ab administratione, habeamus vitae refugium; cum vero dispensare debemus divina, non praemeditamur quae nobis postmodum sunt profutura. THEOPHYL. By the children of this world then He means those who mind the good things which are on the earth; by the children of light, those who beholding the divine love, employ themselves with spiritual treasures. But it is found indeed in the management of human affairs, that we prudently order our own things, and busily set ourselves to work, in order that when we depart we may have a refuge for our life; but when we ought to direct the things of God, we take no forethought for what shall be our lot hereafter. Gregorius Moralium: Ut ergo in sua manu homines post mortem quidquam inveniant, ante mortem divitias suas in pauperum manibus ponant; unde sequitur et ego vobis dico: facite vobis amicos de mammona iniquitatis. GREG. In order then that after death they may find something in their own hand, let men before death place their riches in the hands of the poor. Hence it follows, And I say to you, d/lake to yourselves friends of the man of unrighteousness, &c. Augustinus de Verb. Dom: Quod Hebraei vocant mammona, Latine divitiae vocantur; ac si diceret: facite vobis amicos de divitiis iniquitatis. Hoc autem quidam male intelligendo rapiunt aliena, et inde aliquid pauperibus largiuntur; et putant se facere quod praeceptum est. Intellectus iste corrigendus est. De iustis laboribus eleemosynas facite: non enim corrupturi estis iudicem Christum. Si de praeda inopis dares aliquid iudici ut pro te iudicaret, si iudex ille pro te iudicabit, tanta vis est iustitiae ut etiam tibi displiceat. Noli tibi pingere talem Deum; fons iustitiae est. Noli ergo eleemosynas facere de fenore et usuris: fidelibus dico, quibus corpus Christi erogamus: sed si pecunias tales habetis, de malo est quod habetis. Iam nolite malum facere. Zachaeus dixit: dimidium rerum mearum do pauperibus. Ecce quomodo currit qui currit facere amicos de mammona iniquitatis: et ne reus aliunde teneretur: si cui aliquid tuli, quadruplum reddam. Est et alius intellectus. Mammona iniquitatis divitiae saeculi sunt omnes, undecumque sint. Si enim veras divitias quaeris, aliae sunt, quibus Iob nudus abundabat, quando in Deum cor plenum habebat. Istae autem ab iniquitate appellantur divitiae, quia verae non sunt: paupertate enim plenae sunt, et semper obnoxiae casibus: si enim verae divitiae essent, securitatem tibi darent. AUG. That which the Hebrews call mammon, in Latin is “riches.” As if He said, “Make to yourselves friends of the riches of unrighteousness.” Now some misunderstanding this, seize upon the things of others, and so give something to the poor, and think that they are doing what is commanded. That interpretation must be corrected into, Give alms of your righteous labors. For you will not corrupt Christ your Judge. If from the plunder of a poor man, you were to give any thing to the judge that he might decide for you, and that judge should decide for you, such is the force of justice, that you would be ill pleased in yourself. Do not then make to yourself such a God. God is the fountain of Justice, give not your alms then from interest and usury. I speak to the faithful, to whom we dispense the body of Christ. But if you have such money, it is of evil that you have it. Be no longer doers of evil. Zaccheus said, Half my goods I give to the poor. See how he runs who runs to make friends of the mammon of unrighteousness; and not to be held guilty from any quarter, he says, If have taken any thing from any one, I restore fourfold. According to another interpretation, the mammon of unrighteousness are all the riches of the world, whenever they come. For if you seek the true riches, there are some in which Job when naked abounded, when he had his hears full towards God. The others are called riches from unrighteousness; because they are not true riches, for they are full of poverty, and ever liable to chances. For if they were true riches, they would give you security. Augustinus de quaest. Evang: Vel divitiae iniquitatis dicuntur, quia non sunt istae divitiae nisi iniquis, et qui in eis constituunt spem, atque copiam suae beatitudinis. A iustis vero cum hic possidentur, est quidem ista pecunia, sed non sunt illis divitiae nisi caelestes et spirituales. AUG. Or the riches of unrighteousness are so called, because they are not riches except to the unrighteous, and such as rest in their hopes and the fullness of their happiness. But when these things are possessed by the righteous, they have indeed so much money, but no riches are theirs but heavenly and spiritual. Ambrosius: Vel iniquum mammona dixit, quia variis divitiarum illecebris nostras avaritias tentat affectus, ut velimus servire divitiis. AMBROSE. Or he spoke of the unrighteous Mammon, because by the various enticements of riches covetousness corrupts our hearts, that we may be willing to obey riches. Basilius: Vel si successeris patrimonio, ab iniustis congregata cepisti: in pluribus enim praedecessoribus necesse est aliquem reperiri qui iniuste usurpaverit aliena. Ponatur autem ut nec pater exegerit; sed aurum unde habes? Si quidem dicis: a me, ignarus Dei es, non habens notitiam creatoris; si vero a Deo, dic nobis rationem propter quam eas accepisti: an non Dei est terra et plenitudo eius? Ergo si communis domini nostra sunt, erunt et conservorum nostrorum. BASIL; Or if you have succeeded to a patrimony, you receive what has been amassed by the unrighteous; for in a number of predecessors some one must needs be found who has unjustly usurped the property of others. But suppose that your father has not been guilty of exaction, whence have you your money? If indeed you answer, “From myself;” you are ignorant of God, not having the knowledge of your Creator; but if, “From God,” tell me the reason for which you receive it. Is not the earth and the fullness thereof the Lord’s? If then whatever is ours belongs to our common Lord, so will it also belong to our fellow-servant. Theophylactus: Illae ergo dicuntur opes nequitiae quascumque dominus dedit ad impendia necessitatis fratrum ac conservorum nostrorum; nos vero tenemus nobis. Decebat igitur a principio omnia pauperibus tradi; verum, quia iniquitatis fuimus villici, nequiter retinentes quod deputatum est ad aliorum opus, non est omnino manendum in hac crudelitate, sed impartiendum est pauperibus, ut recipiamur ab eis in caelestibus tabernaculis; sequitur enim ut cum defeceritis, recipiant vos in aeterna tabernacula. THEOPHYL. Those then are called the riches of unrighteousness which the Lord has given for the necessities of our brethren and fellow-servants, but we spend upon ourselves. It became us then, from the beginning, to give all things to the poor, but because we have become the stewards of unrighteousness, wickedly retaining what was appointed for the aid of others, we must not surely remain in this cruelty, but distribute to the poor, that we may be received by them into everlasting habitations. For it follows, That, when you fail, they may receive you into everlasting habitations. Gregorius Moralium: Si autem eorum amicitiis aeterna tabernacula acquirimus, dantes pensare debemus quia patronis potius munera offerimus quam egenis dona largimur. GREG. But if through their friendship we obtain everlasting habitations, we ought to calculate that when we give we rather offer presents to patrons, than bestow benefits upon he needy. Augustinus de Verb. Dom: Qui sunt enim qui habebunt tabernacula aeterna nisi sancti Dei? Et qui sunt qui ab ipsis accipiendi sunt in tabernacula aeterna, nisi qui eorum indigentiae serviunt, et quod eis opus est hilariter subministrant? Isti sunt minimi Christi qui omnia sua dimiserunt, et secuti sunt eum: et quicquid habuerunt, pauperibus distribuerunt, ut Deo sine saeculari compede expediti servirent, et ab oneribus mundi liberatos, velut pennatos sursum humeros tollerent. AUG. For who are they that shall have everlasting habitations but the saints of God? and who are they that are to be received by them into everlasting habitations but they who administer to their want, and whatsoever they have need of, gladly supply. They are those little ones of Christ, who have forsaken all that belonged to them and followed Him; and whatsoever they had have given to the poor, that they might serve God without earthly shackles, and freeing their shoulders from the burdens of the world, might raise them aloft as with wings. Augustinus de quaest. Evang: Non ergo eos a quibus recipi volumus in tabernacula aeterna, tamquam debitores Dei fas est intelligi; cum iusti et sancti significentur hoc loco, qui eos introducant qui necessitatibus suis terrena bona communicaverunt. AUG. We must not then understand those by whom we wish to be received into everlasting habitations to be as it were debtors of God; seeing that the just and holy are signified in this place, who cause those to enter in, who administered to their necessity of their own worldly goods. Ambrosius: Vel aliter. Facite vobis amicos de iniquo mammona, ut largiendo pauperibus, Angelorum ceterorumque sanctorum gratiam comparemus. AMBROSE; Or else, make to yourselves friends of the mammon of unrighteousness, that by giving to the poor we may purchase the favor of angels and all the saints. Chrysostomus: Attende etiam, quod non dixit: ut suscipiant vos in suis mansionibus: non enim ipsi sunt qui suscipiunt; unde cum dixisset facite vobis amicos, addidit de mammona iniquitatis: ostendens quod non simpliciter eorum amicitia nobis patrocinabitur, nisi bona opera nos comitentur, nisi evacuemus iuste divitias congestas iniuste. Ars igitur artium peritissima est eleemosyna: non enim nobis domos fabricat luteas; sed vitam perennem impendit. Singularum artium alia alterius adminiculo indiget; cum autem misereri oportet, nullius alterius, sed solius voluntatis est opus. CHRYS. Mark also that He said not, “that they may receive you into their own habitations.” For it is not they who receive you. Therefore when He said, Make to yourselves friends, he added, of the mammon of unrighteousness, to show, that their friendship will not alone protect us unless good works accompany us, unless we righteously cast away all riches unrighteously amassed. The most skillful then of all arts is that of almsgiving. For it builds not for us houses of mud, but lays up in store an everlasting life. Now in each of the arts one needs the support of another; but when we ought to show mercy, we need nothing else but the will alone. Cyrillus: Sic igitur docebat Christus, affluentes divitiis summopere diligere amicitiam pauperum et thesaurizare in caelis. Noverat autem humanae mentis desidiam, quomodo ambientes divitias nullum caritativum opus impendunt egentibus. Quod igitur talibus nullus spiritualium donorum fructus proveniat, manifestis exemplis ostendit, subdens qui fidelis est in minimo, et in maiori fidelis est; et qui in modico iniquus est, et in maiori iniquus est. Aperit autem nobis dominus oculum cordis, exponens quod dixerat, cum subdit si ergo in iniquo mammona fideles non fuistis, quod verum est quis credet vobis? Est igitur minimum iniquitatis mammona, idest terrenae divitiae; quae superna sapientibus nihil esse videntur. Arbitror ergo aliquem esse in modico fidelem, cum de his minimis, oppressis aerumna subsidium impertitur. Itaque si in modico fuerimus perfidi, quo pacto ab eo obtinebimus verum, idest divinorum charismatum, uber donum, animae humanae imprimens divinam speciem? Quod autem ad hoc tendat intentio verborum domini, per sequentia patet; dicit enim et si in alieno non fuistis fideles, quod vestrum est quis dabit vobis? CYRIL; Thus then Christ taught those who abound in riches, earnestly to love the friendship of the poor, and to have treasure in heaven. But He knew the sloth of the human mind, how that they who court riches bestow no work of charity upon the needy. That to such men there results no profit of spiritual gifts, He shows by obvious examples, adding, He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much. Now our Lord opens to us the eye of the heart, explaining what He had said, adding, If therefore you have not been faithful in the unrighteousness mammon, who will commit to your trust the true riches? That which is least then is the mammon of unrighteousness, that is, earthly riches, which seem nothing to those that are heavenly wise. I think then that a man is faithful in a little, when he imparts aid to those who are bowed down with sorrow. If then we have been unfaithful in a little thing, how shall we obtain from hence the true riches, that is, the fruitful gift of Divine grace, impressing the image of God on the human soul? But that our Lord’s words incline to this meaning is plain from the following; for He says, And if you have not been faithful in that which is another man’s who shall give you that which is your own? Ambrosius: Alienae nobis divitiae sunt, quia praeter naturam sunt, neque nobiscum nascuntur, neque nobiscum transeunt: Christus autem noster est; quia hominum vita est, denique in propria venit. AMBROSE; Riches are foreign to us, because they are something beyond nature, they are not born with us, and they do not pass away with us. But Christ is ours, because He is the life of man. Lastly, He came to His own. Theophylactus: Sic igitur hucusque docuit nos quam fideliter deceat dispensare divitias; sed quia opum dispensatio secundum Deum non aliter obtinetur quam per impassibilitatem animi ad divitias non affecti, subiungit nemo servus potest duobus dominis servire. THEOPHYL. Thus then hitherto He has taught us how faithfully we ought to dispose of our wealth. But because the management of our wealth according to God is no otherwise obtained than by the indifference of a mind unaffected towards riches, He adds, No man can serve two masters. Ambrosius: Non quia duo, sed unus est dominus: nam etsi sint qui mammonae serviant, tamen non ille novit aliqua iura dominatus, sed ipsi sibi iugum servitutis imponunt. Unus est dominus, quia unus est Deus: unde patet patris et filii unum esse dominatum: et huius rationem assignat subdens aut enim unum odio habebit, et alterum diliget; aut uni adhaerebit, et alterum contemnet. AMBROSE; Not because the Lord is two, but one. For although there are who serve mammon, yet he knows no rights of lordship; but has himself placed upon himself a yoke of servitude. There is one Lord, because there is one God. Hence it is evident, that the power of the Father and the Son is one and He assigns a reason, thus saying, For either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Augustinus de quaest. Evang: Haec autem non passim aut quasi temere dicta sunt; nemo enim interrogatus utrum diligat Diabolum, respondet se diligere, sed potius odisse; Deum autem se diligere omnes fere proclamant. Ergo aut unum odiet, scilicet Diabolum, et alterum diliget, scilicet Deum; aut alteri adhaerebit, scilicet Diabolo, cum quasi eius praemia temporalia sectatur, et alterum contemnet, scilicet Deum; sicut solent minas eius postponere cupiditatibus suis qui de bonitate eius ad impunitatem sibi blandiuntur. AUG. But these things were not spoken indifferently or at random. For no one when asked whether he loves the devil, answers that he loves him, but rather that he hates him; but all generally proclaim that they love God. Therefore either he will hate the one, (that is, the devil,) and love the other, (that is, God;) or will hold to the one, (that is, the devil, when he pursues as it were temporal wants,) and will despise the other, (that is, God,) as when men frequently neglect His threats for their desires, who because of His goodness flatter themselves that they will have impunity. Cyrillus: Conclusio autem est totius sermonis quod sequitur: non potestis Deo servire et mammonae. Totum igitur studium transferamus ad alterum, divitiis abrenuntiantes. CYRIL; But the conclusion of the whole discourse is what follows, You cannot serve God and man. Let us then transfer all our devotions to the one, forsaking riches. Beda: Audiat ergo hoc avarus non posse simul divitiis Christoque serviri; et tamen non dixit: qui habet divitias, sed: qui servit divitiis; qui enim divitiarum servus est, divitias custodit ut servus; qui autem servitutis excussit iugum, distribuit eas ut dominus. Sed qui servit mammonae, illi utique servit qui rebus istis terrenis merito suae perversitatis praepositus et princeps huius saeculi nominatur. BEDE; Let then the covetous hear this, that we can not at the same time serve Christ and riches; and yet He said not, “Who has riches,” but, who serves riches; for he who is the servant of riches, watches them as a servant; but he who has shaken off the yoke of servitude, dispenses them as a master; but he who serves mammon, verily serves him who is set over those earthly things as the reward of his iniquity, and is called the prince of this world.
Lectio 3
Beda: Monuerat Christus Scribas et Pharisaeos de sua iustitia non praesumere, sed peccatores poenitentes recipere et eleemosynis sua peccata redimere; sed illi praeceptorem misericordiae, humilitatis, et parsimoniae deridebant: unde dicit audiebant autem omnia haec Pharisaei, qui erant avari, et deridebant eum; duas ob causas: quia vel minus utilia imperaret, vel a se iam facta superflue ingereret. BEDE; Christ had told the Pharisees not to boast of their own righteousness, but to receive penitent sinners, and to redeem their sins by almsgiving. But they derided the Preacher of mercy, humility, and frugality; as it is said, And the Pharisees also, who were covetous, heard these things; and derided him: it may be for two reasons, either because He commanded what was not sufficiently profitable, or cast blame upon their past superfluous actions. Theophylactus: At dominus detegens in eis occultam malitiam, ostendit eos simulare iustitiam; unde subditur et ait illis: vos estis qui iustificatis vos coram hominibus. Iustificant se coram hominibus qui peccatores tamquam infirmos desperatosque contemnunt, se autem ipsos tamquam perfectos eleemosynarum remedio opus non habere credunt; sed noxii tumoris altitudo quam sit iuste damnanda videt ille qui illuminabit abscondita tenebrarum; unde sequitur Deus autem novit corda vestra.
THEOPHYL. But the Lord detecting in them a hidden malice, proves that they make a presence of righteousness. Therefore it is added, And he said to them, you are they which justify yourselves before men. BEDE; They justify themselves before men who despise sinners as in a weak and hopeless condition, but fancy themselves to be perfect and not to need the remedy of almsgiving; but how justly the depth of deadly pride is to be condemned, He sees who will enlighten the hidden places of darkness. Hence it follows, But God knows your hearts.
Theophylactus: Et ideo abominabiles ei estis ob arrogantiam et ambitum humani favoris; unde subditur quia quod hominibus altum est, abominatio est apud Deum. THEOPHYL. And therefore you are an abomination to Him because of your arrogance, and love of seeking after the praise of men; as He adds, For that which is highly esteemed among men is abomination in the sight of God. Beda: Disputantem autem contra avaritiam salvatorem Pharisaei deridebant, quasi contraria legi prophetisque praeciperet, ubi multi ditissimi Deo placuisse leguntur; sed et ipse Moyses populum quem regebat, si legem sequeretur, omnibus terrenis bonis abundaturum praedixit: quibus dominus occurrens ostendit inter legem et Evangelium, sicut promissionum, ita et praeceptorum non minimam esse differentiam; unde subditur lex et prophetae usque ad Ioannem. BEDE; Now the Pharisees derided our Savior disputing against covetousness, as if He taught things contrary to the Law and the Prophets, in which many very rich men are said to have pleased God; but Moses also himself promised that the people whom he ruled, if they followed the Law, should abound in all earthly goods. These the Lord answers by showing that between the Law and the Gospel, as in these promises so also in the commands, there is not the slightest difference. Hence He adds, The Law and the Prophets were until John. Ambrosius: Non quia lex defecit, sed quia incepit Evangelii praedicatio: videntur enim minora compleri, cum potiora succedunt. AMBROSE; Not that the Law failed, but that the preaching of the Gospel began, for that which is inferior seems to be completed when a better succeeds. Chrysostomus in Matthaeum: Per hoc autem reddit eos celeres ad sui fidem: quia si usque ad tempus Ioannis consummata sunt omnia, ego sum qui veni: non enim destitissent prophetae, nisi venissem ego. Sed dices: qualiter prophetae usque ad Ioannem, cum multo plures prophetae in novo quam in veteri testamento fuerint? Sed de illis prophetis dicit qui praenuntiaverunt Christi adventum. CHRYS. He hereby disposes them readily to believe on Him, because if as far as John’s time all things were complete, I am He who am come. For the Prophets had not ceased unless I had come; but you will say, “how” were the Prophets until John, since there have been many more Prophets in the New than the Old Testament. But He spoke of those prophets who foretold Christ’s coming. Eusebius: Noverant autem priores prophetae praedicationem regni caelorum; sed nullus eorum expresse annuntiaverat populo Iudaeorum: eo quod puerilem mentem Iudaei habentes, imbecilles erant circa praedicationis immensitatem. Primus autem Ioannes manifeste praedicavit appropinquasse regnum caelorum, necnon et peccatorum remissionem per lavacrum regenerationis; unde sequitur ex eo regnum Dei evangelizatur, et omnis in illud vim facit. EUSEBIUS. Now the ancient prophets knew the preaching of the kingdom of heaven, but none of them had expressly announced it to the Jewish people, because the Jews having a childish understanding were unequal to the preaching of what is infinite. But John first openly preached that the kingdom of heaven was at hand, as well as also the remission of sins by the laver of regeneration. Hence it follows, Since that time the kingdom of heaven is preached, and every one presses into it. Ambrosius in Lucam: Lex enim multa secundum naturam tradidit, ut naturalibus indulgentior desideriis ad iustitiae studium nos vocaret; Christus naturam incidit, quia naturales quoque amputat voluptates. Sed ideo vim facimus naturae ut non ad terrena demergat, sed ad superna se erigat. AMBROSE; For the Law delivered many things according to nature, as being more indulgent to our natural desires, that it might call us to the pursuit of righteousness. Christ breaks through nature as cutting off even our natural pleasures. But therefore we keep under nature, that it should not sink us down to earthly things, but raise us to heavenly. Eusebius: Magna enim pugna incumbit mortalibus in ascensu caelorum: quod enim homines carne mortali vestiti subiugent voluptatem et omnem illicitum appetitum, imitari volentes vitam angelicam, quomodo non fit violenter? Quis autem videns divino insudantes cultui, et pene suam carnem mortificantes, non revera fatebitur illos vim inferre regno caelorum? Sed et si quis indagaverit mirandum propositum venerandorum martyrum, fatebitur eos vim irrogare in regnum caelorum. EUSEBIUS. A great struggle befalls men in their ascent to heaven. For that men clothed with mortal flesh should be able to subdue pleasure and every unlawful appetite, desiring to imitate the life of angels, must be compassed with violence. But who that looking upon those who labor earnestly in the service of God, and almost put to death their flesh, will not in reality confess that they do violence to the kingdom of heaven. Augustinus de quaest. Evang: Vim etiam faciunt in regnum caelorum, ut non solum temporalia ista contemnant, sed etiam linguas deridentium se talia contemnentes: hoc enim subiungit Evangelista, cum dixisset derisum fuisse Iesum cum de contemnendis terrenis divitiis loqueretur. AUG. They also do violence to the kingdom of heaven, in that they not only despise all temporal things, but also the tongues of those who desire their doing so. This the Evangelist added, when he said that Jesus was derided when He spoke of despising earthly riches. Beda: Ne autem putarent in eo quod dixit lex et prophetae usque ad Ioannem, legis vel prophetarum ab eo destructionem praedicari; hoc excludit subdens facilius autem est caelum et terram praeterire, quam de lege unum apicem cadere. Praeterit enim figura huius mundi; de lege autem nec unius quidem litterae summitas, idest nec minima quaeque a sacramentis spiritualibus vacant: et tamen lex et prophetae usque ad Ioannem; quia non potuit ultra venturum prophetizari qui Ioannis praeconio iam venisse clarebat. Quod autem de lege in perpetuum non violanda praedixerat, uno exempli gratia de illa sumpto confirmat testimonio, dicens omnis qui dimittit uxorem suam, et ducit alteram, moechatur; et qui dimissam a viro ducit, moechatur: ut ex hoc uno discerent etiam in ceteris eum non ad solvenda, sed implenda decreta legis venisse. BEDE; But lest they should suppose that in His words, the Law and the Prophets were until John, He preached the destruction of the Law or the Prophets, He obviates such a notion, adding, And it is easier for heaven and earth to pass, than one tittle of the law should fail. For it is written, the fashion of this world passes away. But of the Law, not even the very extreme point of one letter, that is, not even the least things are destitute of spiritual sacraments. And yet the Law and the Prophets were until John, because that could always he prophesied as about to come, which by the preaching of John it was clear had come. But that which He spoke beforehand concerning the perpetual inviolability of the Law, He confirms by one testimony taken therefrom for the sake of example, saying, Whosoever puts away his wife, and marries another, commits adultery: and whosoever marries her that is put away from her husband, commits adultery; that from this one instance they should learn that He came not to destroy but to fulfill the commands of the Law. Theophylactus: Quod enim cum imperfectis lex imperfecte loqueretur, ex hoc patet quod duris praecordiis Iudaeorum ait: si vir odio habuerit coniugem, dimittet eam; quia cum homicidae essent et gauderent in sanguine, nec astrictorum sibi miserebantur: adeo ut filios et filias mactarent Daemonibus. Nunc vero perfectioris doctrinae opus est; ob hoc igitur dico, quod si quis repudiat coniugem, non incumbente causa fornicationis, moechatur, et qui aliam duxerit, moechatur. THEOPHYL. For that to the imperfect the Law spoke imperfectly is plain from what he says to the hard hearts of the Jews, “If a man hate his wife, let him put her away,” because since they were murderers and rejoiced in blood, they had no pity even upon those who were united to them, so that they slew their sons and daughters for devils. But now there is need of a more perfect doctrine. Wherefore I say, that if a man puts away his wife, having no excuse of fornication, he commits adultery, and he who marries another commits adultery. Ambrosius: Prius autem dicendum arbitror de lege coniugii, ut postea de prohibendo divortio disputemus. Quidam putant omne coniugium a Deo esse, quia scriptum est: quod Deus coniunxit, homo non separet. Quomodo ergo apostolus dixit: si infidelis discedit, discedat? In quo ostendit non a Deo esse omne coniugium: neque enim Christiani gentilibus Dei iudicio coniunguntur. Noli ergo uxorem dimittere, ne Deum tuae culpae diffitearis auctorem. Etenim si alienos, multo magis uxoris debes tolerare et emendare mores: quae cum parvulis feta dimittitur: durum si excludas parentem, pignora teneas, ut ad contumeliam parentis addas etiam pietatis iniuriam; durius si propter matrem etiam filios simul pellas. Patierisne liberos tuos vivente te esse sub vitrico; ac incolumi matre, esse sub noverca? Quam periculosum si fragilem adolescentiae aetatem errori offeras; quam impium, si eius destituas senectutem cuius defloraveris iuventutem. Pone si repudiata non nubat; et hoc tibi debuit displicere, cui adultero fidem servat. Pone si nubat; necessitas illius tuum crimen est; et quod coniugium putas, adulterium est. Hoc moraliter tamen: quia supra proposuerat regnum Dei evangelizari; et cum dixisset de lege unum apicem non posse cadere, subiecit omnis qui dimittit uxorem suam et ducit alteram, moechatur, etc.; vir Christus est, uxor Ecclesia, caritate uxor, integritate virgo. Ergo quem Deus traxit ad filium, non separet persecutio, non avertat luxuria, non philosophia depraedetur, haereticus non inficiat, Iudaeus non separet. Adulteri sunt omnes qui adulterare cupiunt fidei et sapientiae veritatem. AMBROSE; But we must first speak, I think, of the law of marriage, that we may afterwards discuss the forbidding of divorce. Some think that all marriage is sanctioned by God, because it is written, Whom God has joined, let not man put asunder. How then does the Apostle say, If the unbelieving depart, let him depart? Herein he shows that the marriage of all is not from God. For neither by God’s approval are Christians joined with Gentiles. Do not then put away your wife, lest you deny God to be the Author of your union. For if others, much more ought you to bear with and correct the behavior of your wife. And if she is sent away pregnant with children, it is a hard thing to shut out the parent and keep the pledge; so as to add to the parents’ disgrace the loss also of filial affection. Harder still if because of the mother you drive away the children also. Would you suffer in your lifetime your children to be under a step-father, or when the mother was alive to be under a step-mother? How dangerous to expose to error the tender age of a young wife. How wicked to desert in old age one, the flower of whose growth you have blighted. Suppose that being divorced she does not marry, this also ought to be displeasing to you, to whom though an adulterer, she keeps her troth. Suppose she marries, her necessity is your crime, and that which you suppose marriage, is adultery. But to understand it morally. Having just before set forth that the kingdom of God is preached, and said that one tittle could not fall from the Law, He added, Whosoever puts away his wife, &c. Christ is the husband; whomsoever then God has brought to His son, let not persecution sever, nor lust entice, nor philosophy spoil, nor heretics taint, nor Jew seduce. Adulterers are all such as desire to corrupt truth, faith, and wisdom.
Lectio 4
Beda: Admonuerat supra dominus facere amicos de mammona iniquitatis; quod audientes Pharisaei deridebant: deinde illa quae proposuerat exemplis astruit, dicens homo quidam erat dives. BEDE; Our Lord had just before advised the making friends of the Mammon of unrighteousness, which the Pharisees derided. He next confirms by examples what he had set before them, saying, There was a certain rich man, &c. Chrysostomus: Erat, non est, quia praeteriit quasi umbra fugiens. Non autem omnis sancta paupertas, aut divitiae criminosae; sed ut luxuria infamat divitias, ita paupertatem commendat sanctitas; sequitur enim et induebatur purpura et bysso.
CHRYS. There was, not is, because he had passed away as a fleeting shadow. AMBROSE; But not all poverty is holy, or all riches criminal, but as luxury disgraces riches, so does holiness commend poverty. It follows, And be was clothed in purple and fine linen.
Ambrosius: Purpura color regii habitus est, ex conchis marinis ferro circumcisis emissa; byssus vero genus lini candidi et mollissimi. BEDE; Purple, the color of the royal robe, is obtained from sea shells, which are scraped with a knife. Byssus is a kind of white and very fine linen. Gregorius in Evang: Si autem subtilium pretiosarumque vestium cultus culpa non esset, nequaquam sermo Dei hoc tam vigilanter exprimeret. Nemo quippe vestimenta pretiosa nisi ad inanem gloriam quaerit, ut honoratior ceteris esse videatur: nemo enim vult ibi pretiosis vestibus indui ubi ab aliis non possit videri. GREG. Now if the wearing of fine and precious robes were not a fault, word of God would never have so carefully expressed this. For no one seeks costly garments except for vainglory, that he may seem more honorable than others; for no one wishes to be clothed with such, where he cannot be seen by others. Chrysostomus: Cinerem et pulverem et terram purpura et serico protegebat: secundum vestimenta eius, ita et epulae: ergo et nobis quales epulae, talia et vestimenta; unde sequitur et epulabatur quotidie splendide. CHRYS. Ashes, dust, and earth he covered with purple, and silk; or ashes, dust, and earth bore upon them purple and silk. As his garments were, so was also his food. Therefore with us also as our food is, such let our clothing be Hence it follows, And he fared sumptuously everyday. Gregorius Moralium: Ubi solerter intuendum est, quia celebrari sine culpa convivia vix possunt: pene semper epulas comitatur voluptas. Nam dum corpus in refectionis delectatione resolvitur, cor ad inane gaudium relaxatur. Sequitur et erat quidam mendicus nomine Lazarus. GREG. And here we must narrowly watch ourselves, seeing that banquets can scarcely be celebrated blamelessly, for almost always luxury accompanies feasting; and when the body is swallowed up in the delight of refreshing itself, the heart relaxes to empty joys. It follows, And there was a certain beggar named Lazarus. Ambrosius: Narratio magis quam parabola videtur, quando etiam nomen exprimitur. AMBROSE; This seems rather a narrative than a parable, since the name is also expressed. Chrysostomus: Parabola vero illa est ubi exemplum ponitur, et tacentur nomina. Interpretatur autem Lazarus, qui adiutus est: pauper enim erat, et illum dominus adiuvabat. CHRYS. But a parable is that in which an example is given, while the names are omitted. Lazarus is interpreted, “one who was assisted.” For he was poor, and the Lord helped him. Cyrillus: Vel aliter. Praesens sermo de divite et Lazaro similitudinarie scriptus est in parabola, ut innotescat quod qui terrenis affluunt opibus, nisi velint opitulari necessitatibus pauperum, gravem incurrent sententiam. Refert autem traditio Iudaeorum, Lazarum quemdam fuisse tunc temporis in Hierosolymis extrema pressum inopia et infirmitate, cuius meminit dominus, introducens eum in exemplum ad maiorem sermonis manifestationem. CYRIL; Or else; This discourse concerning the rich man and Lazarus was written after the manner of a comparison in a parable, to declare that they who abound in earthly riches, unless they will relieve the necessities of the poor, shall meet with a heavy condemnation. But the tradition of the Jews relates that there was at that time in Jerusalem a certain Lazarus who was afflicted with extreme poverty and sickness, whom our Lord remembering, introduces him into the example for the sake of adding greater point to His words. Gregorius in Evang: Notandum etiam est, quia in populo plus solent nomina divitum quam pauperum sciri. Dominus autem nomen pauperis dicit, et nomen divitis non dicit: quia Deus humiles novit atque approbat, superbos ignorat. Ut autem amplius probaretur pauper, simul hunc et paupertas et aegritudo tabefecit; sequitur enim qui iacebat ad ianuam eius ulceribus plenus. GREG. We must observe also, that among the heathen the names of poor men are more likely to be known than of rich. Now our Lord mentions the name of the poor, but not the name of the rich, because God knows and approves the humble, but not the proud. But that the poor man might be more approved, poverty and sickness were at the same time consuming him; as it follows, who was laid at his gate full of sores. Chrysostomus: Ideo iacebat ad ianuam, ne dives diceret: non vidi, nemo mihi nuntiavit. Videbat eum exiens et revertens. Ideo ulceribus plenus, ut crudelitatem divitis suo corpore demonstraret. Infelicissime hominum, mortem corporis tui vides iacere ante ianuam, et non misereris. Si Dei praecepta non consideras, saltem conditionis tuae miserere, et time ne ipse talis efficiaris. Aegrotatio autem habet aliquod solatium, si opes habet; quanta ergo in isto poena est in quo inter tanta vulnera non meminit dolores plagarum, sed famem? Sequitur enim cupiens saturari de micis quae cadebant de mensa divitis; quasi dicat: quod proicis de mensa, hoc praebe in eleemosynam; fac damna lucrum. PSEUDO-CHRYS. He lay at his gate for this reason, that the rich might not say, I never saw him, no one told me; for he saw him both going out and returning. The poor is full of sores, that so he might set forth in his own body the cruelty of the rich. You see the death of your body lying before the gate, and you pity not. If you regard not the commands of God, at least have compassion on your own state, and fear lest also you become such as he. But sickness has some comfort if it receives help. How great then was the punishment in that body, in which with such wounds he remembered not the pain of his sores, but only his hunger; for it follows, desiring to be fed with the crumbs, &c. As if he said, What you throw away from your table, afford for alms, make your losses gain. Ambrosius: Insolentia autem et tumor divitum indiciis competentibus subinfertur; sequitur enim et nemo illi dabat. Ita enim sunt conditionis humanae immemores, ut tamquam supra naturam siti de miseriis pauperum incentiva suarum capiant voluptatum, rideant inopem, insultent egenti, et quorum misereri deceat, his auferant. AMBROSE; But the insolence and pride of the wealthy is manifested afterwards by the clearest tokens, for it follows, and no one gave to him. For so unmindful are they of the condition of mankind, that as if placed above nature they derive from the wretchedness of the poor an incitement to their own pleasure, they laugh at the destitute, they mock the needy, and rob those whom they ought to pity. Augustinus de Verb. Dom: Inexplebilis enim avaritia divitum nec timet Deum, nec hominem veretur; non parcit patri, amico fidem non servat, viduam opprimit, rem pupilli invadit. AUG. For the covetousness of the rich is insatiable, it neither fears God nor regards man, spares not a father, keeps not its fealty to a friend, oppresses the widow, attacks the property of a ward. Gregorius: Insuper pauper videbat procedentem divitem ab obsequentibus circumfulciri, se in infirmitate et inopia a nullo visitari: nam quia nemo ei ad visitandum aderat, testantur canes, qui licenter vulnera eius lingebant; sequitur enim sed et canes veniebant, et lingebant ulcera eius. GREG. Moreover the poor man saw the rich as he went forth surrounded by flatterers, while he himself lay in sickness and want, visited by no one. For that no one came to visit him, the dogs witness, who fearlessly licked his sores, for it follows, moreover the dogs came and licked his sores. Chrysostomus: Ulcera quae nullus hominum lavare dignabatur et contrectare, ferae mites lambunt. PSEUDO-CHRYS. Those sores which no man deigned to wash and dress, the beasts tenderly lick. Gregorius: Ex una ergo re omnipotens Deus duo iudicia exhibuit, dum Lazarum pauperem ante ianuam divitis iacere permisit: ut et dives impius damnationis sibi augeret ultionem, et tentatus pauper cresceret ad remunerationem: quia conspiciebat ille quotidie cui misereretur, videbat iste de quo probaretur. GREG. By one thing Almighty God displayed two judgments. He permitted Lazarus to lie before the rich man’s gate, both that the wicked rich man might increase the vengeance of his condemnation, and the poor man by his trials enhance his reward; the one saw daily him on whom he should show mercy, the other that for which he might be approved.
Lectio 5
Chrysostomus: Audivimus quid utrique in terra passi sunt; videamus quid utrique patiantur apud Inferos. Quod temporale fuit, praeteriit; quod sequitur, aeternum est. Uterque mortuus est: illum Angeli, hunc poenae susceperunt; dicitur enim factum est autem ut moreretur mendicus, et portaretur in sinum Abrahae. Tantae poenae repente deliciis commutantur. Portatur post tantos labores, quia defecerat, ne saltem ambulans laboraret; et portabatur ab Angelis. Non suffecerat ad portandum pauperem unus Angelus; sed propterea plures veniunt ut chorum laetitiae faciant. Gaudet unusquisque Angelus tantum onus tangere; libenter talibus oneribus praegravantur, ut ducant homines ad regna caelorum. Portatus est autem in sinum Abrahae, ut illum palparet et refocillaret. Sinus Abrahae, Paradisus est. Ideo autem Angeli ministrantes tulerunt pauperem et locaverunt eum in sinu Abrahae, quia licet despectus iaceret, non tamen desperavit, nec blasphemavit, dicens: hic dives in nequitia vivens gaudet, et tribulationem non patitur; ego vero nec obtinere valeo necessariam escam. PSEUDO-CHRYS. We have heard how both fared on earth, let us see what their condition is among the dead. That which was temporal has passed away; that which follows is eternal. Both died; the one angels receive, the other torments; for it is said, And it came to pass, that the beggar died, and was carried by the angels, &c. Those great sufferings are suddenly exchanged for bliss. He is carried after all his labors, because he had fainted, or at least that he might not tire by walking; and he was carried by angels. One angel was not sufficient to carry the poor man, but many come, that they may make a joyful band, each angel rejoicing to touch so great a burden. Gladly do they thus encumber themselves, that so they may bring men to the kingdom of heaven But he was carried into Abraham’s bosom, that he might be embraced and cherished by him; Abraham’s bosom is Paradise. And the ministering angels carried the poor man, and placed him in Abraham’s bosom, because though he lay despised, he yet despaired not nor blasphemed, saying, This rich man living in wickedness is happy and suffers no tribulation, but I cannot get even food to supply my wants. Augustinus de Orig. An.: Quod autem Abrahae sinum existimas esse corporeum, vereor ne in re tanta ioculariter, non serio agere credaris. Neque enim usque adeo deciperis, ut arbitreris corporeum sinum hominis unius ferre tot animas; immo, ut secundum te loquar, tot corpora quot illuc Angeli, sicut Lazarum, perferunt: nisi opineris fortasse illam unam animam solam ad eumdem sinum pervenire meruisse. Si errare pueriliter non vis, sinum Abrahae intellige remotam sedem quietis atque secretam, ubi est Abraham; et ideo Abrahae dictam, non quod ipsius tantum sit, sed quod ipse multarum gentium pater sit, qui ad imitandum fidei principatum praepositus est. AUG. Now as to your thinking Abraham’s bosom to be any thing bodily, I am afraid lest you should be thought to treat so weighty a matter rather lightly than seriously. For you could never be guilty of such folly, as to suppose the corporeal bosom of one man able to hold so many souls, nay, to use your own words, so many bodies as the Angels carry thither as they did Lazarus. But perhaps you imagine that one soul to have alone deserved to come to that bosom. If you would not fall into a childish mistake, you must understand Abraham’s bosom to be a retired and hidden resting-place where Abraham is; and therefore called Abraham’s, not that it is his alone, but because he is the father of many nations, and placed first, that others might imitate his preeminence of faith. Gregorius in Evang: Cum autem duo essent inferius corda, pauperis scilicet et divitis; unus desuper erat inspector, qui et pauperem tentando exercebat ad gloriam, et divitem tolerando expectabat ad poenam; unde sequitur mortuus est autem et dives. GREG. When the two men were below on earth, that is, the poor and the rich, there was one above who saw into their hearts, and by trials exercised the poor man to glory, by endurance awaited the rich man to punishment. Hence it follows, The rich man also cried. Chrysostomus: Mortuus quidem est tunc corpore; sed erat illi ante anima mortua: nihil enim agebat ex operibus animae: nam totus fervor eius qui provenit ex dilectione proximi, expiravit, et erat corpore defuncto defunctior. Nullus autem est qui sepeliendo diviti ministrasse dicatur ut Lazaro: eo namque quod in lato itinere delectatus multos habuit obsequentes adulatores, ut pervenit ad finem, privatus est omnibus; simpliciter enim sequitur et sepultus est in Inferno. Sed etiam anima eius dum viveret sepeliebatur, obruta corpore quasi sepulchro. CHRYS. He died then indeed in body, but his soul was dead before. For he did none of the works of the soul. All that warmth which issues from the love of our neighbor had fled, and he was more dead than his body. But no one is spoken of as having ministered to the rich man’s burial as to that of Lazarus. Because when he lived pleasantly in the broad road, he had many busy flatterers; when he came to his end, all forsook him. For it simply follows, and was buried in hell. But his soul also when living was buried, enshrined in its body as it were in a tomb. Augustinus de quaest. Evang: Sepultura autem Inferni poenarum profunditas est, quae superbos et immisericordes post hanc vitam vorat. AUG. The burial in hell is the lowest depth of torment which after this life devours the proud and unmerciful. Basilius: Est autem Infernus quidam locus communis in intimo terrae, obumbratus undique, et opacus, cuius est quoddam orificium in profundum tendens, per quod patet descensus animabus ad mala damnatis. PSEUDO-BASIL. Hell is a certain common place in the interior of the earth, shaded on all sides and dark, in which there is a kind of opening stretching downward, through which lies the descent of the souls who are condemned to perdition. Chrysostomus: Vel sicut regum carceres extra manent, sic et extra mundum foris alicubi est Infernus, unde et exteriores tenebrae dictae sunt. PSEUDO-CHRYS. Or as the prisons of kings are placed at a distance without, so also hell is somewhere far off without the world, and hence it is called the outer darkness. Theophylactus: Quidam vero dicunt Infernum esse transitum ab apparenti ad disparens, et deformitatem animae: quamdiu enim anima peccatoris in corpore est, apparet per proprias operationes; ut autem evolat de corpore, fit deformis. THEOPHYL. But some say that hell is the passing from the visible to the invisible, and the unfashioning of the soul. For as long as the soul of the sinner is in the body, it is visible by means of its own operations. But when it flies out of the body, it becomes shapeless. Chrysostomus: Sicut autem pauperi dum viveret graviorem poenam reddebat iacere ante ianuam divitis, et aliena bona prospicere; sic diviti mortuo augebat exitium accubitus in Gehenna, et prospectus delectationis Lazari; ne solum tormentorum natura, sed et collatione honoris illius intolerabilius sentiret supplicium; unde sequitur elevans autem oculos suos, cum esset in tormentis, vidit Abraham a longe. Elevavit quidem oculos ut inspiceret, non ut despiceret. Lazarus enim sursum erat, ille deorsum; illum plures Angeli portabant, istum infinita tormenta possidebant; unde non dicit cum esset in tormento, sed in tormentis: totus enim in tormentis erat, oculos solos liberos habebat, ut alterius laetitiam posset aspicere, ut magis torqueatur, quia non habet quod alius habet: aliorum divitias, eorum qui in paupertate sunt, tormenta sunt. CHRYS. As it made the poor man’s affliction heavier while he lived to lie before the rich man’s gate, and to behold the prosperity of others, so when the rich man was dead it added to his desolation, that he lay in hell and saw the happiness of Lazarus, feeling not only by the nature of His own torments, but also by the comparison of Lazarus’s honor, his own punishment the more intolerable. Hence it follows, But lifting up his eyes. He lifted up his eyes that he might look on him, not despise him; for Lazarus was above, he below. Many angels carried Lazarus; he was seized by endless torments. Therefore it is not said, being in torment, but torments. For he was wholly in torments, his eyes alone were free, so that he might behold the joy of another. His eyes are allowed to be free that he may be the more tortured, not having that which another has. The riches of others are the torments of those who are in poverty. Gregorius: Si autem Abraham adhuc in imis non esset, hunc dives in tormentis positus non videret. Eos enim qui caelestis patriae vias secuti sunt, post egressum carnis, Inferni claustra tenuerunt, non ut poena quasi peccatores plecteret, sed ut illos in locis remotioribus requiescentes, quia necdum intercessio mediatoris advenerat, ab ingressu regni reatus primae culpae retineret. GREG. Now if Abraham sate below, the rich man placed in torments would not see him. For they who have followed the path to the heavenly country, when they leave the flesh, are kept back by the gates of hell; not that punishment smites them as sinners, but that resting in some more remote places, (for the intercession of the Mediator was not yet come,) the guilt of their first fault prevents them from entering the kingdom. Chrysostomus: Multi autem erant pauperes iusti; sed qui iacuit ad limina eius, aspectui occurrit ad eius tristitiam; sequitur enim et Lazarum in sinu eius. CHRYS. There were many poor righteous men, but he who lay at his door met his sight to add to his woe. For it follows, And Lazarus in his bosom. Chrysostomus: Hinc innotescit quod omnes qui a nobis offenduntur, obiciuntur nostro conspectui. Dives autem Lazarum non penes alium iustum, sed in sinu Abrahae videt: erat enim Abraham caritativus, hic autem crudelitatis arguitur; ille sedens ante fores venabatur transeuntes, et in domum propriam ingerebat; hic vero et manentes intus avertebat. It may here be observed, that all who are offended by us are exposed to our view. But the rich man sees Lazarus not with any other righteous man, but in Abraham’s bosom. For Abraham was full of love, but the man is convicted of cruelty. Abraham sitting before his door followed after those that passed by, and brought them into his house, the other turned away even them that abode within his gate. Gregorius in Evang: Qui nimirum dives eum cuius in hac vita misereri non voluit, in suo iam supplicio positus patronum quaerit. GREG. And this rich man forsooth, now fixed in his doom, seeks as his patron him to whom in this life he would not show mercy. Theophylactus: Non tamen dirigit sermonem ad Lazarum, sed ad Abraham: quia forsan erubescebat, et putabat Lazarum reminisci malorum, ex propriis iudicans de illo; unde sequitur et ipse clamans dixit. THEOPHYL. He does not however direct his words to Lazarus, but to Abraham, because he was perhaps ashamed, and thought Lazarus would remember his injuries; but he judged of him from himself. Hence it follows, And he cried and said. Chrysostomus: Magnae enim poenae magnam vocem reddebant. Pater Abraham; quasi dicat: patrem te voco natura, quomodo filius qui perdidit suam substantiam, licet meo vitio te patrem perdiderim. Miserere mei. Frustra agis poenitentiam ubi non est poenitentiae locus. Tormenta te cogunt, non mentis affectus. Quicumque in regno caelorum est, nescio an eius qui in Inferno est valeat misereri. Creator creaturae miseretur suae. Unus venit medicus qui sanaret morbos; alii sanare non poterant. Mitte Lazarum. Erras, miser; Abraham mittere non potest, sed suscipere potest. Ut intingat extremum digiti sui in aquam. Lazarum videre non dignabaris, et nunc digitum eius desideras: hoc quod petis, tu ei debebas facere cum adhuc viveret. Aquam desideras, qui delicatos cibos ante fastidiebas. Vide conscientiam peccatoris: non totum audet poscere digitum. Instruimur autem quam sit utile in divitiis non confidere. Ecce dives indiget paupere, qui quandoque esuriebat. Mutantur res, et notificatur omnibus quis esset dives, quis esset pauper; sicut enim in theatris cum advesperascit, et astantes recedunt, exeuntes et amictum deponentes, qui reges et praetores visi fuerant, omnibus ulceribus pleni videntur ut sunt; sic et adveniente morte, et soluto spectaculo, universi, Larvis egestatis et divitiarum depositis, ex solis operibus diiudicantur quinam vere sint divites, qui pauperes, qui gloriosi, qui inglorii. PSEUDO-CHRYS. Great punishments give forth a great cry. Father Abraham. As if he said, I call you father by nature, as the son who wasted his living, although by my own fault I have lost you as a father. Have mercy on me. In vain you work repentance, when there is no place for repentance; your torments drive you to act the penitent, not the desires of your soul. He who is in the kingdom of heaven, I know not whether he can have compassion on him who is in hell. The Creator pities His creature. There came one Physician who was to heal all; others could not heal. Send Lazarus. You err, wretched man. Abraham cannot send, but he can receive. To dip the tip of his finger in water. You would not deign to look upon Lazarus, and now you desire his finger. What you seek now, you ought to have done to him when alive. You are in want of water, who before despised delicate food. Mark the conscience of the sinner; he durst not ask for the whole of the finger. We are instructed also how good a thing it is not to trust in riches. See the rich man in need of the poor who was before starving. Things are changed, and it is now made known to all who was rich and who was poor. For as in the theaters, when it grows towards evening, and the spectators depart, then going out, and laying aside their dresses, they who seemed kings and generals are seen as they really are, the sons of gardeners and fig-sellers. So also when death is come, and the spectacle is over, and all the masks of poverty and riches are put off, by their works alone are men judged, which are truly rich, which poor, which are worthy of honor, which of dishonor. Gregorius: Dives enim iste qui ulcerato pauperi mensae suae vel minuta dare noluit, in Inferno positus usque ad minima quaerenda pervenit: nam guttam aquae petivit, qui micas panis negavit. GREG. For that rich man who would not give to the poor man even the scraps of his table, being in hell came to beg for even the least thing. For he sought for a drop of water, who refused to give a crumb of bread. Basilius: Condignum autem praemium redditur diviti illi ignis et infernalis poena, lingua arefacta; vice lyrae sonantis, gemitus; vice potus, desiderium stillae; vice speculorum enormium, caligo profunda; vice ambitus incessantis, pervigil vermis; unde sequitur ut refrigeret linguam meam, quia crucior in hac flamma. BASIL; But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame. Chrysostomus: Non autem quia dives fuerat, torquebatur, sed quia misertus non fuit. CHRYS. But not because he was rich was he tormented, but because he was not merciful. Gregorius: Hinc colligendum est qua poena mulctandus sit qui aliena diripit, si Inferni damnatione percutitur qui propria non largitur. GREG. We may gather from this, with what torments he will be punished who robs another, if he is smitten with the condemnation to hell, who does not distribute what is his own. Ambrosius: Cruciatur etiam, quia luxurioso carere deliciis poena est; aqua autem est refectio animae in doloribus constitutae. AMBROSE; He is tormented also because to the luxurious man it is a punishment to be without his pleasures; water is also a refreshment to the soul which is set fast in sorrow. Gregorius: Quid autem est quod in tormentis positus linguam suam refrigerari postulat, nisi quod is qui convivando de loquacitate peccaverat, per retributionis iustitiam in lingua atrocius ardebat? Abundare enim in conviviis loquacitas solet. GREG. But what means it, that when in torments he desires his tongue to be cooled, except that at his feasts having sinned in talking, now by the justice of retribution, his tongue was in fierce flame; for talkativeness is generally rife at the banquet. Chrysostomus: Multa etiam lingua eius superba locuta est; ubi peccatum, ibi et poena; et quia plurimum lingua peccavit, amplius torquetur. CHRYS. His tongue too had spoken many proud things. Where the sin is, there is the punishment; and because the tongue offended much, it is the more tormented. Augustinus de quaest. Evang: Vel quod linguam suam vult refrigerari cum in flamma totus arderet, significat quod scriptum est: mors et vita in manibus linguae, et quia ore confessio fit ad salutem, quod per superbiam ille non fecit. Extremum autem digiti vel minimam operationem significat, qua per spiritum sanctum subvenitur. CHRYS. Or, in that he wishes his tongue to be cooled, when he was altogether burning in the flame, that is signified which is written, Death and life are in the hands of the tongue, and with the mouth confession is made to salvation; which from pride he did not do, but the tip of the finger means the very least work in which a man is assisted by the Holy Spirit. Augustinus de Orig. An.: Dicis autem: membra hic animae describuntur; et vis per oculum totum caput intelligi, quia dictus est elevare oculos suos, per linguam fauces, per digitum manum. Quid autem causae est ut nomina ista membrorum in Deo tibi corpus non faciant, in anima faciant? An vero quando de creatura dicuntur, proprie accipienda sunt; quando autem de creatore, tropice atque translate? Pennas itaque corporeas daturus es nobis, quoniam non creator, sed creatura, idest homo, dicit: si assumpsero pennas meas diluculo. Porro si propterea linguam habuit dives ille corpoream, quoniam dixit refrigeret linguam meam; in nobis quoque adhuc in carne viventibus manus habet ipsa lingua corporea: quia scriptum est: mors et vita in manibus linguae. AUG. You say that the members of the soul are here described, and by the eye you would have the whole head understood, because he was said to lift up his eyes; by the tongue, the jaws; by the finger, the hand. But what is the reason that those names of members when spoken of God do not to your mind imply a body, but when of the soul they do? It is that when spoken of the creature they are to be taken literally, but when of the Creator metaphorically and figuratively. Will you then give us bodily wings, seeing that not the Creator, but man, that is, the creature, says, If I take not the wings in the morning? Besides, if the rich man had a bodily tongue, because he said, to cool my tongue, in us also who live in the flesh, the tongue itself has bodily hands, for it is written, Death and life are in the hands of the tongue. Gregorius Nyssenus: Sicut autem praestantissima speculorum tales repraesentant facierum imagines quales et ipsae obiectae facies extant, laetas quidem laetantium, tristium vero tristes; sic et iustum Dei iudicium simile fit dispositionibus nostris: unde quia dives non fuit misertus pauperis iacentis ad ianuam, cum misericordia egeat, non exauditur; sequitur enim et dixit illi Abraham: fili, recordare quia recepisti bona in vita tua. GREG NYSS. As the most excellent of mirrors represents an image of the face, just such as the face itself which is opposite to it, a joyful image of that which is joyful, a sorrowful of that which is sorrowful; so also is the just judgment of God adapted to our dispositions. Wherefore the rich man because he pitied not the poor as he lay at his gate, when he needs mercy for himself, is not heard, for it follows, And Abraham said to him, Son, &c. Chrysostomus: Aspice patriarchae bonitatem: vocat illum filium, quod mansuetudinem eius potest exprimere; nullum tamen praebet auxilium ei qui se remedio privaverat; unde dicit recordare; idest, animadvertas peccata: ne obliviscaris quod fueris oblectatus divitiis. Recepisti bona in vita tua, idest illa quae vera bona esse putabas; non potes et in terra regnasse et hic regnare; divitiae non possunt esse verae et in terra et in Inferis. Sequitur et Lazarus similiter mala. Non quod Lazarus ea mala putaverit; sed ex censura divitis hoc dicebat, qui inopiam et famem et duram aegritudinem aestimabat mala. Quando igitur infirmitatis et aegrotationis magnitudo nos premit, Lazarum cogitemus, et laetanter accipiamus mala in vita nostra. CHRYS. Behold the kindness of the Patriarch; he calls him son, (which may express his tenderness,) Yet gives no aid to him who had deprived himself of cure. Therefore he says, Remember, that is, consider the past, forget not that you delighted in your riches, and you received good things in your life, that is, such as you thought to be good. You could not both have triumphed on earth, and triumph here. Riches can not be true both on earth and below. It follows, And Lazarus likewise evil things; not that Lazarus thought them evil, but he spoke this according to the opinion of the rich man, who thought poverty, and hunger, and severe sickness, evils. When the heaviness of sickness harasses us, let us think of Lazarus, and joyfully accept evil things in this life. Augustinus de quaest. Evang: Haec igitur ei dicuntur, quia felicitatem dilexit saeculi, nec aliam vitam praeter illam in qua superbus tumebat, adamavit. Lazarum autem dicit mala recepisse: quia intellexit huius saeculi mortalitatem, labores, et dolores, et aerumnas poenam esse peccati: quia omnes in Adam morimur qui factus est transgressione mortalis. AUG. All this then is said to Him because he chose the happiness of the world, and loved no other life but that in which he proudly boasted; but he says, Lazarus received evil things, because he knew that the perishableness of this life, its labors, sorrows, and sickness, are the penalty of sin, for we all die in Adam who by transgression was made liable to death. Chrysostomus: Dicit etiam recepisti bona in vita tua, quasi debita; quasi dicat: si quid boni fecisti unde praemium daretur, omnia accepisti in illo mundo, epulans, ditatus, oblectatus successibus prosperis; hic autem, si quid mali commisit, universa recepit paupertate, fame et extremis oppressus miseriis: et uterque vestrum huc nudus accessit: hic quidem a peccatis, propter quod et consolationem sortitur; tu vero a iustitia, propter quod immitigabilem perferes poenam; unde sequitur nunc autem hic consolatur, tu vero cruciaris. CHRYS. He says, You received good things in your life, (as if your due;) as though he said, If you have done any good thing for which a reward might be due, you have received all things in that world, living luxuriously, abounding in riches, enjoying the pleasure of prosperous undertakings; but he if he committed any evil has received all, afflicted with poverty, hunger, and the depths of wretchedness. And each of you came hither naked; Lazarus indeed of sin, wherefore he receives his consolation; you of righteous wherefore you endure your inconsolable punishment; and hence it follows, But now he is comforted, and you are tormented. Gregorius in Evang: Quaecumque ergo in hoc saeculo bene habetis, cum vos bona egisse recolitis, valde de ipsis pertimescite, ne concessa vobis prosperitas eorumdem remuneratio sit bonorum; et cum quoslibet pauperes nonnulla reprehensibilia perpetrare conspicitis; quia fortasse quos superfluitas tenuissimae pravitatis coinquinat, caminus paupertatis purgat. GREG. Whatsoever then you have well in this world, when you recollect to have done any thing good, be very fearful about it, lest the prosperity granted you be your recompense for the same good. And when you behold poor men doing any thing blameably, fear not, seeing that perhaps those whom the remains of the slightest iniquity defiles, the fire of honesty cleanses. Chrysostomus: Sed dices: nonne est aliquis qui et hic et illic venia perfruatur? Hoc quidem difficile est, et de numero impossibilium: nam etsi paupertas non urgeat, urget tamen ambitio; si aegritudo non stimulet, ira inflammat; si tentationes non impetunt, emergunt saepius cogitationes iniquae. Non est autem parvus labor iracundiam refrenare, compescere illicita desideria, ostentationes sedare, desperationem remittere, vitam asperam ducere. Talia vero non agentem impossibile est salvari. CHRYS. But you will say, Is there no one who shall enjoy pardon, both here and there? This is indeed a hard thing, and among those which are impossible. For should poverty press not, ambition urges; if sickness provoke not, anger inflames; if temptations assail not, corrupt thoughts often overwhelm. It is no slight toil to bridle anger, to check unlawful desires, to subdue the swellings of vain-glory, to quell pride or haughtiness, to lead a severe life. He that does not these things, can not be saved. Gregorius: Responderi etiam potest, quod mali in hac vita bona recipiunt, quia omne suum gaudium felicitatem transitoriam putant. Iusti autem habere hic quidem possunt bona, nec tamen in recompensatione recipere: quia dum meliora, idest aeterna, appetunt, eorum iudicio quaelibet bona affuerint, bona minime videntur. GREG. It may also be answered, that evil men receive in this life good things, because they place their whole joy in transitory happiness, but the righteous may indeed have good things here, yet not receive them for reward, because while they seek better things, that is, eternal, in their judgment whatever good things are present seem by no means good. Chrysostomus: Post misericordiam autem Dei, in propriis studiis sperandum est de salute, non numerando patres aut proximos vel amicos: frater enim non liberat; et ideo subditur et in his omnibus magnum chaos firmatum est inter nos et vos. CHRYS. But after the mercy of God, we must seek in our own endeavors for hope of salvation, not in numbering fathers, or relations, or friends. For brother does not deliver brother; and therefore it is added, And beside all this between us and you there is a great gulf fixed. Theophylactus: Chasma mega, hoc est hiatus ingens, significat iustorum a peccatoribus distantiam: nam sicut affectus eorum varii fuerant, sic etiam mansiones non modicum differunt. THEOPHYL. The great gulf signifies the distance of the righteous from sinners. For as their affections were different, so also their abiding places do not slightly differ. Chrysostomus: Quod firmatum dicitur; quia non potest dissolvi, agitari, vel concuti. CHRYS. The gulf is said to be fixed, because it cannot be loosened, moved, or shaken. Ambrosius: Inter divitem igitur et pauperem chaos magnum est, quia post mortem nequeunt merita mutari; unde sequitur ut hi qui volunt hinc ad nos transire non possint, neque inde huc transmeare. AMBROSE; Between the rich and the poor then there is a great gulf, because after death rewards cannot be changed. Hence it follows, So that they who would pass from hence to you cannot, nor come thence to us. Chrysostomus: Quasi dicat: videre possumus, transire non possumus; et nos videmus quid fugerimus, et vos videtis quid perdideritis; et nostra gaudia cumulant vestra tormenta, et vestra tormenta cumulant nostra gaudia. CHRYS. As if he says, We can see, we cannot pass; and we see what we have escaped, you what you have lost; our joys enhance your torments, your torments our joys. Gregorius: Sicut enim transire reprobi ad electos cupiunt, idest a suppliciorum suorum afflictione migrare: ita ad afflictos atque in tormentis positos transire iustorum est mente ire per misericordiam, eosque velle liberare. Sed iustorum animae, quamvis in suae naturae bonitate misericordiam habeant, iam tamen auctoris sui iustitiae coniunctae, tanta rectitudine constringuntur ut nulla ad reprobos compassione moveantur. Nec iniusti ergo ad beatorum sortem transeunt, quia damnatione perpetua constringuntur; nec iusti ad reprobos transire possunt, quia erecti iam per iustitiam iudicii, eis nullo modo ex aliqua compassione miserentur. GREG. For as the wicked desire to pass over to the elect, that is, to depart from the pangs of their sufferings, so to the afflicted and tormented would the just pass in their mind by compassion, and wish to set them free. But the souls of the just, although in the goodness of their nature they feel compassion, after being united to the righteousness of their Author, are constrained by such great uprightness as not to be moved with compassion towards the reprobate. Neither then do the unrighteous pass over to the lot of the blessed, because they are bound in everlasting condemnation, nor can the righteous pass to the reprobate, because being now made upright by the righteousness of judgment, they in no way pity them from any compassion. Theophylactus: Hinc elicias argumentum contra Origenis sequaces, qui dicunt: cum terminus sit imponendus suppliciis, erit tempus quo aggregabuntur peccatores iustis et Deo. THEOPHYL. You may from this derive an argument against the followers of Origen, who say, that since an end is to be placed to punishments, there will be a time when sinners shall be gathered to the righteous and to God. Augustinus de quaest. Evang: Ostenditur enim per incommutabilitatem divinae sententiae nullum auxilium misericordiae posse praeberi peccatoribus a iustis, etiam si velint praebere; quo admonet ut in hac vita homines subveniant quibus possunt; ne si postea etiam optime recepti fuerint, eis quos diligunt opitulari non valeant. Illud enim quod scriptum est hoc capite: ut et ipsi recipiant vos in aeterna tabernacula, non de superbis et immisericordibus scriptum est, sed de his qui sibi eos amicos de operibus misericordiae fecerunt, quod iusti non velut propria potestate, quasi gratificando recipiunt, sed permissione divina. AUG. For it is shown by the unchangeableness of the Divine sentence, that no aid of mercy can be rendered to men by the righteous, even though they should wish to give it; by which he reminds us, that in this life men should relieve those they can, since hereafter even if they be well received, they would not be able to give help to those they love. For that which was written, that they may receive you into everlasting habitations, was not said of the proud and unmerciful, but of those who have made to themselves friends by their works of mercy, whom the righteous receive, not as if by their own power benefiting them, but by Divine permission.
Lectio 6
Gregorius in Evang: Postquam ardenti diviti de se spes tollitur, eius animus ad propinquos quos reliquerat, incurrit; unde dicitur et ait: rogo te, pater, ut mittas eum in domum patris mei. GREG. When the rich man in flames found that all hope was taken away from him, his mind turns to those relations whom he had left behind, as it is said, Then said he, I pray you therefore, father Abraham, to send him to my father’s house. Augustinus de quaest. Evang: Lazarum petit mitti, quia sensit se indignum qui testimonium perhibeat veritati: et quia non impetraverat paululum refrigerari, multo minus credit se relaxari posse ab Inferis ad praedicationem veritatis. AUG. He asks that Lazarus should be sent, because he felt himself unworthy to offer testimony to the truth. And as he had not obtained even to be cooled for a little while, much less does he expect to be set free from hell for the preaching of the truth. Chrysostomus: Vide autem perversitatem: nec in ipsis poenis continet veritatem. Si pater est Abraham, quomodo dicis mitte eum in domum patris mei? Sed non es oblitus patris tui, quia ille te perdidit. CHRYS. Now mark his perverseness; not even in the midst of his torments does he keep to truth. If Abraham is your father, how say you, Send him to your father’s house? But you have not forgotten your father, for he has been your ruin. Gregorius: Reproborum autem mentem poena sua quandoque inutiliter erudit ad caritatem, ut iam tunc etiam suos specialiter diligant, qui hic dum peccata diligerent, nec se amabant; unde sequitur habeo enim quinque fratres, ut testetur illis, ne et ipsi veniant in hunc locum tormentorum. GREG. The hearts of the wicked are sometimes by their own punishment taught the exercise of charity, but in vain; so that they indeed have an especial love to their own, who while attached to their sins did not love themselves. Hence it follows, For I have five brethren, that he may testify to them, lest they also come into this place of torment. Ambrosius: Serius autem dives iste magister esse incipit, cum iam nec discendi tempus habeatur vel docendi. AMBROSE; But it is too late for the rich man to begin to be master, when he has no longer time for learning or teaching. Gregorius: Qua in re notandum est ardenti diviti quanta supplicia cumulantur: ad poenam namque suam ei cognitio servatur et memoria: cognovit enim Lazarum quem despexit, et fratrum suorum meminit, quos reliquit: ut enim peccatores in supplicio amplius puniantur, et eorum vident gloriam quos contempserunt, et de illorum poena torquentur quos inutiliter amaverunt. Petenti autem diviti ut Lazarus mitteretur, ab Abraham protinus respondetur; unde sequitur et ait illi Abraham: habent Moysen et prophetas; audiant illos. GREG. And here we must remark what fearful sufferings are heaped upon the rich man in flames. For in addition to his punishment, his knowledge and memory are preserved. He knew Lazarus whom he despised, he remembered his brethren whom he left. For that sinners in punishment may be still more punished, they both see the glory of those whom they had despised, and are harassed about the punishment of those whom they have unprofitably loved. But to the rich man seeking Lazarus to be sent to them, Abraham immediately answers, as follows, Abraham said to him, They have Moses and the prophets, let them hear them. Chrysostomus: Quasi dicat: non sint tibi magis curae fratres tui quam Deo, qui eos creavit, statuitque eis doctores, qui eos commonerent et sollicitarent. Vocat autem hic Moysen et prophetas scripta Mosaica et prophetica. CHRYS. As if he said, your brethren are not so much your care as God’s, who created them, and appointed them teachers to admonish and urge them. But by Moses and the Prophets, he here means the Mosaic and prophetic writings. Ambrosius: Quo loco evidentissime declarat dominus vetus testamentum esse fidei firmitatem, retundens perfidiam Iudaeorum, et excludens nequitias haereticorum. AMBROSE; In this place our Lord most plainly declares the Old Testament to be the ground of faith, thwarting the treachery of the Jews, and precluding the iniquity of Heretics. Gregorius: Sed qui Dei verba despexerat, hoc audire non posse suos sequaces aestimabat; unde sequitur at ille dixit: non, pater Abraham; sed si quis ex mortuis ierit ad illos, poenitentiam agent. GREG. But he who had despised the words of God, supposed that his followers could not hear them. Hence it is added, And he said, Nay, father Abraham, but if one went to them from the dead they would repent. Chrysostomus: Quia enim audiendo Scripturas contemnebat, et fabulas esse putabat, ex his quae passus fuerat, ipse quoque diiudicabat de fratribus. For when he heard the Scriptures he despised them, and thought them fables, and therefore according to what he felt himself, he judged the like of his brethren. Gregorius Nyssenus: Sed et aliud quoddam dogma docemur: quod Lazari quidem anima non est erga praesentia sollicita, nec retorquet se ad aliquod relictorum; at dives quasi quodam visco, etiam post mortem a vita detinetur carnali; nam si quis omnino carnalis secundum mentem fiat, nec postquam corpus exuerit, removetur a passionibus eius. GREG NYSS. But we are also taught something besides, that the soul of Lazarus is neither anxious about present things, nor looks back to aught that it has left behind, but the rich man, (as it were caught by birdlime,) even after death is held down by his carnal life. For a man who becomes altogether carnal in his heart, not even after he has put off his body is out of the reach of his passions. Gregorius in Evang: Sed mox diviti veraci sententia respondetur; sequitur enim ait autem illi: si Moysen et prophetas non audiunt, neque si quis ex mortuis resurrexerit, credent ei: quia qui verba legis despiciunt, redemptoris praecepta, qui ex mortuis resurrexit, quanto subtiliora sunt, tanto hic difficilius implebunt. GREG. But soon the rich man is answered in the words of truth; for it follows, And he said to him, If they hear not Moses and the prophets, neither will they believe though one rose from the dead. For they who despise the words of the Law, will find the commands of their Redeemer who rose from the dead, as they are more sublime, so much the more difficult to fulfill. Chrysostomus: Quod autem verum sit quod qui non auscultat Scripturis, nec mortuis redivivis auscultat, ostenderunt Iudaei, qui nunc quidem volebant occidere Lazarum, nunc vero invadebant apostolos; cum tamen a mortuis nonnulli resurrexerint hora crucis. Sed et illud considera, quod quisque mortuus servus est. Quaecumque vero dicunt Scripturae, dicit dominus: unde etsi resurgat mortuus, etsi caelitus descenderit Angelus, omnibus magis sunt dignae fide Scripturae: nam Angelorum dominus, vivorum et mortuorum, eas instituit. Si autem sciret hoc Deus, quod mortui resurgentes prodessent viventibus, non hoc omisisset, qui pro utilitate nostra singula quaeque tractat. Sed etsi crebro resurgerent mortui, hoc iterum tempore contemneretur; sed et Diabolus facile introduceret perversa dogmata, id quoque per organa sua fingens, non quidem suscitans vere defunctos, sed quibusdam fallaciis spectantium frustrans intuitum, vel ingenians quosdam mortem simulare. CHRYS. But that it is true that he who hears not the Scriptures, takes no heed to the dead who rise again, the Jews have testified, who at one time indeed wished to kill Lazarus, but at another laid hands upon the Apostles, notwithstanding that some had risen from the dead at the hour of the Cross. Observe this also, that every dead man is a servant, but whatever the Scriptures say, the Lord says. Therefore let it be that dead men should rise again, and an angel descend from heaven, the Scriptures are more worthy of credit than all. For the Lord of Angels, the Lord as well of the living and the dead, is their author. But if God knew this that the dead rising again, profited the living, He would not have omitted it, seeing that He disposes all things for our advantage. Again, if the dead were often to rise again, this too would in time be disregarded. And the devil also would easily insinuate perverse doctrines, devising resurrection also by means of his own instruments, not indeed really raising up the deceased, but by certain delusions deceiving the sight of the beholders, or contriving, that is, setting up some to pretend death. Augustinus de curis pro mortuis habendis Diceret autem aliquis: si nulla est mortuis cura de vivis, quomodo dives rogavit Abraham ut mitteret Lazarum ad quinque fratres suos? Sed numquid, quia hoc dives ille dixit, ideo quid fratres agerent vel quid paterentur in illo tempore scivit? Ita illi cura fuit de vivis, quamvis quid agerent omnino nesciret, sicut nobis est cura de mortuis, quamvis quid agant omnino nesciamus. Sed rursus occurrit quaestio: quomodo hic Abraham esse sciebat Moysen et prophetas, idest libros eorum? Ubi etiam noverat divitem illum in deliciis, Lazarum vero in doloribus vixisse? Verum non cum haec agerentur in vivis, sed eis mortuis potuit Lazaro indicante cognoscere, ne falsum sit quod ait propheta: Abraham nescivit nos. Possunt et ab Angelis, qui rebus quae aguntur hic, praesto sunt, audire aliquid mortui; possunt etiam aliqua quae necessarium est eos nosse, non solum praeterita, verum etiam futura spiritu Dei revelante cognoscere. AUG. But some one may say, If the dead have no care for the living, how did the rich man ask Abraham, that he should send Lazarus to his five brethren? But because he said this, did the rich man therefore know what his brethren were doing, or what was their condition at that time? His care about the living was such that he might yet be altogether ignorant what they were doing, just as we care about the dead, although we know nothing of what they do. But again the question occurs, How did Abraham know that Moses and the prophets are here in their books? Whence also had he known that the rich man had lived in luxury, but Lazarus in affliction. Not surely when these things were going on in their lifetime, but at their death he might know through Lazarus’ telling him, that in order that might not be false which the prophet says; Abraham heard us not. The dead might also hear something from the angels who are ever present at the things which are done here. They might also know some things which it was necessary for them to have known, not only past, but also future, through the revelation of the Church of God. Augustinus de quaest. Evang: Per allegoriam autem haec sic accipi possunt, ut in divite intelligantur superbi Iudaeorum ignorantes Dei iustitiam, et suam volentes constituere. Purpura et byssus dignitas regni est: et auferetur a vobis regnum Dei. Epulatio splendida, iactantia legis est, in qua gloriabantur, plus ad pompam elationis abutentes ea, quam ad necessitatem salutis utentes. Mendicus autem nomine Lazarus, qui interpretatur adiutus, significat indigentem, veluti gentilem aliquem, aut publicanum, qui tanto magis adiuvatur, quanto minus de suarum copia facultatum praesumit. AUG. But these things may be so taken in allegory, that by the rich man we understand the proud Jews ignorant of the righteousness of God, and going about to establish their own. The purple and fine linen are the grandeur of the kingdom. And the kingdom of God (he says) shall be taken away from you. The sumptuous feasting is the boasting of the Law, in which they gloried, rather abusing it to swell their pride, than using it as the necessary means of salvation. But the beggar, by name Lazarus, which is interpreted “assisted,” signifies want; as, for instance, some Gentile, or Publican, who is all the more relieved, as he presumes less on the abundance of his resources. Gregorius: Lazarus igitur ulceribus plenus gentilem populum figuraliter exprimit, qui dum ad Deum conversus peccata sua confiteri non erubuit, huic vulnus in cute fuit: quid enim est peccatorum confessio, nisi quaedam vulnerum ruptio? Sed Lazarus vulneratus cupiebat saturari de micis quae cadebant de mensa divitis; et nemo illi dabat: quia gentilem quemque ad cognitionem legis admittere superbus ille populus despiciebat; et quia ei verba defluebant de scientia, quasi micae cadebant de mensa. GREG. Lazarus then full of sores, figuratively represents the Gentile people, who when turned to God, were not ashamed to confess their sins. Their wound was in the skin. For what is confession of sins but a certain bursting forth of wounds. But Lazarus, full of wounds, desired to be fed by the crumbs which fell from the rich man’s table, and no one gave to him; because that proud people disdained to admit any Gentile to the knowledge of the Law, and words flowed down to him from knowledge, as the crumbs fell from the table. Augustinus: Canes autem, qui ulcera pauperis lingebant, nequissimi homines sunt, amantes peccata, qui lata lingua etiam laudare non cessant opera mala, quae in se alius gemens et confitens detestatur. AUG. But the dogs which licked the poor man’s sores are those most wicked men who loved sin, who with a large tongue cease not to praise the evil works, which another loathes, groaning in himself, and confessing. Gregorius: Nonnumquam etiam solent in sacro eloquio per canes praedicatores intelligi, secundum illud: lingua canum tuorum ex inimicis ab ipso. Canum etiam lingua vulnus dum lingit curat: quia doctores sancti dum in confessione peccati nostri nos instruunt, quasi vulnus mentis per linguam tangunt. Dives autem sepultus est in Inferno, in sinum vero Abrahae Lazarus ab Angelis ductus est, idest in secretam requiem, de qua veritas dicit: multi venient ab oriente et occidente, et recumbent cum Abraham et Isaac et Iacob in regno caelorum: filii autem regni eicientur in tenebras exteriores. De longinquo autem ad videndum Lazarum oculos dives levat, quia dum per damnationis suae supplicia infideles in imo sunt, fideles quosque ante diem extremi iudicii super se in requie attendunt, quorum post gaudia contemplari nullatenus possunt. Longe vero est quod conspiciunt, quia illuc per meritum non attingunt. In lingua autem amplius ardere ostenditur, quia infidelis populus verba legis in ore tenuit, quae opere servare contempsit. Ibi ergo amplius ardebit ubi se amplius ostendit scire quod facere noluit. Abraham autem filium eum vocat, quem tamen a tormento non liberat: quoniam huius infidelis populi patres, quia multos a sua fide deviasse considerant, eos nulla compassione a tormentis eripiunt, quos tamen per carnem filios recognoscunt. GREG. Sometimes also in the holy Word by dogs are understood preachers; according to that, That the tongue of your dogs may be red by the very blood of your enemies; for the tongue of dogs while it licks the wound heals it; for holy teachers, when they instruct us in confession of sin, touch as it were by the tongue the soul’s wound. The rich man was buried in hell, but Lazarus was carried by angels into Abraham’s bosom, that is, into that secret rest of which the truth says, Many shall come from the east and the west, and shall lie down with Abraham, Isaac, and Jacob in the kingdom of heaven, but the children of the kingdom shall be cast into outer darkness. But being afar off, the rich man lifted up his eyes to behold Lazarus, because the unbelievers while they suffer the sentence of their condemnation, lying in the deep, fix their eyes upon certain of the faithful, abiding before the day of the last Judgment in rest above them, whose bliss afterwards they would in no wise contemplate. But that which they behold is afar off, for thither they cannot attain by their merits. But he is described to burn chiefly in his tongue, because the unbelieving people held in their mouth the word of the Law, which in their deeds they despised to keep. In that part then a man will have most burning wherein he most of all shows he knew that which he refused to do. Now Abraham calls him his son, whom at the same time he delivers not from torments; because the fathers of this unbelieving people, observing that many have gone aside from their faith, are not moved with any compassion to rescue them from torments, whom nevertheless they recognize as sons. Augustinus: Quinque autem fratres, quos habere dicit in domo patris sui, Iudaeos significant qui appellati sunt quinque, quia sub lege detinebantur, quae per Moysen data est, qui quinque libros conscripsit. AUG. By the five brothers whom he says he has in his father’s house, he means the Jews who were called five, because they were bound under the Law, which was given by Moses who wrote five books. Chrysostomus: Vel habuit quinque fratres, idest quinque sensus, quibus ante servierat: et ideo Lazarum amare non poterat, quia illi fratres non amant paupertatem. Illi te fratres in haec tormenta miserunt: salvari non possunt nisi moriantur; alioquin necesse est ut fratres habitent cum fratre suo. Sed quid quaeris ut mittam Lazarum? Habent Moysen et prophetas. Moyses, Lazarus pauper fuit, maiores divitias esse arbitratus paupertatem Christi, quam divitias Pharaonis. Ieremias in lacum missus pane tribulationis vescebatur; et omnes prophetae istos fratres docent; sed isti fratres salvari non possunt nisi aliquis ab Inferis resurrexerit. Isti enim fratres antequam Christus resurgeret, me ducebant in mortem: ille mortuus est, sed isti fratres resurrexerunt: nunc oculus meus Christum videt, auris eum audit, tactus amplectitur. Ex hoc autem quod diximus, locum determinamus Marcioni et Manichaeo, qui destruunt vetus testamentum. Vide ergo quid dicat Abraham: si Moysen et prophetas non audiunt; quasi dicat: bene facis eum qui resurrecturus est expectando: sed in illis Christus loquitur: si illos audies, et illum auditurus es. CHRYS. Or he had five brothers, that is, the five senses, to which he was before a slave, and therefore he could not love Lazarus because his brethren loved not poverty. Those brethren have sent you into these torments, they cannot be saved unless they die; otherwise it must needs be that the brethren dwell with their brother. But why seek you that I should send Lazarus? They have Moses and the Prophets. Moses was the poor Lazarus who counted the poverty of Christ greater than the riches of Pharaoh. Jeremiah, cast into the dungeon, was fed on the bread of affliction; and all the prophets teach those brethren. But those brethren cannot be saved unless some one rise from the dead. For those brethren, before Christ was risen, brought me to death; He is dead, but those brethren have risen again. For my eye sees Christ, my ear hears Him, my hands handle Him. From what we have said then, we determine the fit place for Marcion and Manichaeus, who destroy the Old Testament. See what Abraham says, If they hear not Moses and the prophets. As though he said, you do well by expecting Him who is to rise again; but in them Christ speaks. If you will hear them, you will hear Him also. Gregorius: Iudaicus autem populus, quia Moysi verba spiritualiter intelligere contempsit, ad eum de quo Moyses locutus fuerat, non pervenit. GREG. But the Jewish people, because they disdained to spiritually understand the words of Moses, did not come to Him of whom Moses had spoken. Ambrosius: Vel aliter. Lazarus est pauper in saeculo, sed Deo dives: neque enim omnis sancta paupertas, aut divitiae criminosae; sed sicut luxuria infamat divitias, ita paupertatem commendat sanctitas. Sive apostolicus aliquis pauper in verbo, locuples in fide, qui veram teneat fidem, verborum infulas non requirit: cui similem illum puto qui caesus saepius a Iudaeis, ulcera sui corporis lambenda quibusdam, velut canibus, offerebat. Beati canes, in quos ulcerum talium distillat humor, ut impleat cor, quo custodire domum, servare gregem, cavere assuescat lupos. Et quia panis verbum est, fides autem verbi est; micae velut quaedam dogmata fidei sunt, mysteria scilicet Scripturarum. Ariani autem, qui societatem potentiae regalis affectant ut impugnent Ecclesiae veritatem, nonne tibi videntur in quadam purpura et bysso iacere; qui cum pro veris fucata defendant, divitibus abundant sermonibus? Dives haeresis Evangelia multa composuit, et pauper fides hoc solum Evangelium tenuit quod accepit. Dives philosophia plures sibi deos fecit, pauper Ecclesia unum Deum novit: nonne illae videntur egere divitiae, et redundare paupertas? AMBROSE; Or else, Lazarus is poor in this world, but rich to God; for not all poverty is holy, nor all riches vile, but as luxury disgraces riches, so holiness commends poverty. Or is there any Apostolical man, poor in speech, but rich in faith, who keeps the true faith, requiring not the appendage of words. To such a one I liken him who ofttimes beaten by the Jews offered the wounds of his body to be licked as it were by certain dogs. Blessed dogs, to whom the dropping from such wounds so falls as to fill the heart and mouth of those whose office it is to guard the house, preserve the flock, keep off the wolf ! And because the word is bread, our faith is of the word; the crumbs are as it were certain doctrines of the faith, that is to say, the mysteries of the Scriptures. But the Arians, who court the alliance of regal power that they may assail the truth of the Church, do not they seem to you to be in purple and fine linen? And these, when they defend the counterfeit instead of the truth, abound in flowing discourses. Rich heresy has composed many Gospels, and poor faith has kept this single Gospel, which it had received. Rich philosophy has made itself many gods, the poor Church has known only one. Do not those riches seem to you to be poor, and that poverty to be rich? Augustinus de quaest. Evang: Aliter etiam intelligi potest illa narratio, ut Lazarum dominum significare accipiamus iacentem ad ianuam illius divitis, quia se ad aures superbissimas Iudaeorum incarnationis humilitate deiecit, cupiens saturari de micis quae cadebant de mensa divitis, idest quaerens ab eis vel minima opera iustitiae, quae suae mensae, idest suae potestati, per superbiam non usurparent: quae opera quamvis minima, et sine disciplina perseverantiae vitae bonae, saltem interdum vel casu facerent, sicut micae de mensa cadere solent. Ulcera, passiones sunt domini; canes qui ea lingebant, gentes sunt, quos immundos Iudaei dicebant; et tamen passiones domini in sacramentis corporis et sanguinis eius per totum iam orbem suavitate devotissima lambunt. Sinus Abrahae intelligitur secretum patris, quo post passionem resurgens assumptus est dominus, quo eum portatum ab Angelis ideo dictum puto, quia ipsam receptionem, qua in secretum patris accessit, Angeli annuntiaverunt discipulis. Cetera secundum superiorem expositionem accipi possunt: quia secretum patris bene intelligitur ubi etiam ante resurrectionem iustorum animae vivunt cum Deo AUG. Again also that story may be so understood, as that we should take Lazarus to mean our Lord; lying at the gate of the rich man, because he condescended to the proud ears of the Jews in the lowliness of His incarnation; desiring to be fed from the crumbs which fell from the rich man’s table, that is, seeking from them even the least works of righteousness, which through pride they would not use for their own table, (that is, their own power,) which works, although very slight and without the discipline of perseverance in a good life, sometimes at least they might do by chance, as crumbs frequently fall from the table. The wounds are the sufferings of our Lord, the dogs who licked them are the Gentiles, whom the Jews called unclean, and yet, with the sweetest odor of devotion, they lick the sufferings of our Lord in the Sacraments of His Body and Blood throughout the whole world. Abraham’s bosom is understood to be the hiding place of the Father, whither after His Passion our Lord rising again was taken up, whither He was said to be carried by the angels, as it seems to me, because that reception by which Christ reached the Father’s secret place the angels announced to the disciples. The rest may be taken according to the former explanation, because that is well understood to be the Father’s secret place, where even before the resurrection the souls of the righteous live with God.
Caput 17 CHAPTER XVII Lectio 1
Theophylactus: Quia Pharisaei existentes avari convitiabantur Christo de paupertate praedicanti, induxit parabolam divitis et Lazari. Deinde cum discipulis confert de Pharisaeis, indicans eos schismaticos et divinae viae impeditores esse; unde dicitur et ait ad discipulos suos: impossibile est ut non veniant scandala, idest impedimenta bonae et Deo placitae conversationis. THEOPHYL. Because the Pharisees were covetous and railed against Christ when He preached poverty, He put to them the parable of the rich man and Lazarus. Afterwards, in speaking with His disciples concerning the Pharisees, He declares them to be men who caused division, and placed obstacles in the divine way. As it follows: Then said he to his disciples, It is impossible but that offenses will come, that is, hindrances to a good life and which is pleasing to God. Chrysostomus: Sunt autem duplicia scandala: quorum haec quidem divinae gloriae refragantur, haec vero prodeunt solum ad irrogandum fratribus impedimentum: nam excogitationes haeresum, et quicumque contra veritatem fit sermo, divinae gloriae refragatur. Non tamen ad praesens memorari videntur huiusmodi scandala, sed magis ea quae contingunt inter amicos et fratres; sicut iurgia, detractiones et huiusmodi; unde postea subdit si peccaverit in te frater tuus. CYRIL; Now there are two kinds of offenses, of which the one resist the glory of God, but the other serve only to cause a stumbling-block to the brethren. For the inventions of heresies, and every word that is spoken against the truth, are obstructions to the glory of God. Such offenses however do not seem to be mentioned here, but rather those which occur between friends and brethren, as strifes, slanders, and the like. Therefore He adds afterwards, If your brother trespass against you, rebuke him. Theophylactus: Vel dicit, quod necesse est emergere multa praedicationis et veritatis obstacula, sicut Pharisaei impediebant Christi praedicationem. Quaerunt autem aliqui: si necesse est ut veniant scandala, cur dominus arguit scandalorum auctorem? Sequitur enim vae autem illi per quem veniunt: quidquid enim parit necessitas veniale est. Sed attende, quod necessitas ista ex libero arbitrio sortitur originem. Videns enim dominus qualiter homines innituntur malo, nec proponunt aliquid boni, dixit quod quantum est ex consequentia eorum quae videntur, necesse est contingere scandala: sicut si medicus videns quemquam mala dieta utentem, dicat: necesse est hunc aegrotare; et ideo inducenti scandala vae dicit, et poenam ei comminatur, dicens utilius est illi si lapis molaris imponatur circa collum eius, et proiciatur in mare, quam ut scandalizet unum de pusillis istis. THEOPHYL. Or, He says that there must arise many obstacles to preaching and to the truth, as the Pharisees hindered the preaching of Christ. But some ask, If it needs be that offenses should come, why does our Lord rebuke the author of the offenses? for it follows, But woe to him through when they came. For whatsoever necessity engenders is pardonable, or deserving of pardon. But observe, that necessity itself derives its birth from free-will. For our Lord, seeing how men cling to evil, and put forward nothing good, spoke with reference to the consequence of those things which are seen, that offenses must needs come; just as if a physician, seeing a man using an unwholesome diet, should say, It is impossible but that such a one should be sick. And therefore to him that causes offenses He denounces woe, and threatens punishment, saying, It were better for him that a mill-stone were hanged about his neck, and he cast into the sea, &c. Beda: Secundum morem provinciae Palaestinae loquitur; cum maiorum criminum apud veteres Iudaeos fuerit poena, ut in profundum ligato saxo demergerentur. Et revera utilius est innoxium poena, quamvis atrocissima, temporali tamen, vitam finire corpoream, quam fratri nocentem mortem animae mereri perpetuam. Recte autem qui scandalizari potest, pusillus appellatur: qui enim magnus est, quodcumque viderit, quodcumque passus fuerit, non declinat a fide. Inquantum ergo sine peccato possumus, evitare proximorum scandalum debemus. Si autem de veritate scandalum sumitur, utilius permittitur scandalum, quam veritas relinquatur. BEDE; This is spoken according to the custom of the province of Palestine; for among the ancient Jews the punishment of those who were guilty of the greater crimes was that they should be sunk into the deep with a stone tied to them; and in truth it were better for a guilty man to finish his bodily life by a punishment however barbarous, yet temporal, than for his innocent brother to deserve the eternal death of his soul. Now he who can be offended is rightly called a little one; for he who is great, whatsoever he is witness of; and how great soever his sufferings, swerves not from the faith. As far then as we can without sin, we ought to avoid giving offense to our neighbors. But if an offense is taken at the truth, it is better to let the offense be, than that truth should be abandoned. Chrysostomus: Per scandalizantis autem poenam bravium salvantis addisce: nisi enim unius animae salus esset sibi nimium curae, non comminaretur scandalizantibus tantam poenam. CHRYS. But by the punishment of the man who offends, learn the reward of him who saves. For had not the salvation of one soul been of such exceeding care to Christ, he would not threaten with such a punishment the offender.
Lectio 2
Ambrosius: Post divitem qui cruciatur in poenis subicit praeceptum veniae largiendae his qui se ab errore convertunt, ne quem desperatio non revocet a culpa; unde dicitur attendite vobis. AMBROSE; After the parable of the rich man who is tormented in punishment, Christ added a commandment to give forgiveness to those who turn themselves from their trespasses, lest any one through despair should not be reclaimed from his fault; and hence it is said, Take heed to yourselves. Theophylactus: Quasi dicat: necesse est scandala contingere; non tamen necessarium est vos perire, si peccaveritis; sicut non est necesse oves perire lupo veniente, si vigilet pastor. Et quoniam multae sunt scandalizantium differentiae: quidam enim sunt insanabiles, quidam sanabiles; ideo subiungit si peccaverit in te frater tuus, increpa illum; et si poenitentiam egerit, dimitte illi. THEOPHYL. As if He says, Offenses must needs come; but it does not follow that you must perish, if only you be on your guard: as it need not that the sheep should perish when the wolf comes, if the shepherd is watching. And since there are great varieties of offenders, (for some are incurable, some are curable,) He therefore adds, If your brother trespass against you, rebuke him. Ambrosius: Ut neque difficilis venia, nec remissa sit indulgentia: neque austera percellat invectio, vel conniventia non invitet ad culpam; unde et alibi dicitur: corripe ipsum inter te et ipsum solum: plus enim proficit amica correctio quam accusatio turbulenta. Illa pudorem incutit, haec indignationem movet. Servetur potius quod prodi metuat qui monetur: bonum quippe est ut amicum magis te qui corripitur credat, quam inimicum: facilius enim consiliis acquiescitur quam iniuriae succumbitur. Infirmus custos diuturnitatis est timor, pudor autem bonus magister officii: qui enim metuit reprimitur, non emendatur. Pulchre autem posuit si peccaverit in te: non enim est aequa conditio in Deum hominemque peccare. AMBROSE; That there might neither be hard-wrung pardon, nor a too easy forgiveness, neither a harsh upbraiding, to dishearten, nor an overlooking of faults, to invite to sin; therefore it is said in another place, Tell him his fault between him and you alone. For better is a friendly correction, than a quarrelsome accusation. The one strikes shame into a man, the other moves his indignation. He who is admonished will more likely be saved, because he fears to he destroyed. For it is well that he who is corrected should believe you to be rather his friend than his enemy. For we have readily give ear to counsel than yield to injury. Fear us a weak preserver of consistency, but shame is an excellent master of duty. For he who fears is restrained, not amended. But He has well said, If he trespass against you. For it is not the same thing to shun against God and to sin against man. Beda: Intuendum est autem, quia non passim peccanti dimittere iubet, sed poenitentiam agenti: hoc enim ordine scandala declinare possumus, si nullum laedamus, si peccantem zelo iustitiae corripimus, si poenitenti misericordiae viscera pandimus. BEDE; But we must mark, that He does not bid us forgive every one who sins, but him only who repents of his sins. For by taking this course we may avoid offenses, hurting no one, correcting the sinner with a righteous zeal, extending the bowels of mercy to the penitent. Theophylactus: Sed quaereret aliquis: si cum pluries indulserim fratri, iterum fit nocivus, quid agendum est secum? Ideo quaestioni huic respondens subdit et si septies in die peccaverit in te, et septies in die conversus fuerit ad te dicens: poenitet me, dimitte illi. THEOPHYL. But some one may well ask, If when I have several times forgiven my brother he again trespass against me, what must I do with him? In answer therefore to this question He adds, And if he trespass against you seven times in a day, and seven times in a day turn again to you, saying, I repent; forgive him. Beda: Septenario numero non veniae dandae terminus ponitur, sed vel omnia peccata dimittenda, vel semper poenitenti dimittendum praecipitur: solet enim saepe per septem, cuiusque rei aut temporis universitas indicari. BEDE; By using the number seven He assigns no bound to the giving of pardon, but commands us either to forgive all sins, or always to forgive the penitent. For by seven the whole of any thing or time is frequently represented. Ambrosius: Vel quia septima die requievit Deus ab operibus suis, post hebdomadam istius mundi requies nobis diuturna promittitur, ut quemadmodum mala istius mundi opera cessabunt, ita etiam vindictae severitas conquiescat. AMBROSE; Or this number is used because God rested on the seventh day from His works. After the seventh day of the world everlasting rest is promised us, that as the evil works of that world shall then cease, so also may the sharpness of punishment be abated.
Lectio 3
Theophylactus: Audientes discipuli dominum de quibusdam arduis disserentem, puta de paupertate, et scandalis evitandis, petunt sibi fidem augeri, per quam possent paupertatem sequi: nihil enim adeo cultum suggerit paupertatis, sicut credere et sperare in domino: et ut per fidem scandalis valeant resistere; unde dicitur et dixerunt apostoli domino: adauge nobis fidem. THEOPHYL. The disciples hearing our Lord discoursing of certain arduous duties, such as poverty, and avoiding offenses, entreat Him to increase their faith, that so they might be able to follow poverty, (for nothing so prompts to a life of poverty as faith and hope in the Lord,) and through faith to guard against giving offenses. Therefore it is said, And the Apostles said to the Lord, Increase our faith. Gregorius Moralium: Utque iam accepta per initium fuerat, quasi per augmentum graduum ad perfectionem veniret. GREG. That is, that the faith which has already been received in its beginning, might go on increasing more and more to perfection. Augustinus de quaest. Evang: Potest quidem intelligi hanc fidem sibi augeri postulasse qua creduntur ea quae non videntur; sed tamen dicitur etiam fides rerum, quando non verbis, sed ipsis rebus praesentibus creditur quod futurum est, cum iam per speciem manifestam se contemplandam praebebit sanctis ipsa Dei sapientia, per quam facta sunt omnia. AUG. We may indeed understand that they asked for the increase of that faith by which men believe in the things which they see not; but there is further signified a faith in things, whereby not with the words only, but the things themselves present, we believe. And this shall be, when the Wisdom of God, by whom all things were made, shall reveal Himself openly to His saints face to face. Theophylactus: Dominus autem ostendit eis quod bene peterent, et quod credere deberent constanter, ostendens eis quod fides multa potest; unde sequitur dixit autem dominus: si habueritis fidem sicut granum sinapis, dicetis huic arbori moro: eradicare et transplantare in mare, et obediet vobis. Duo magna concurrunt in idem, transpositio radicati in terra, et plantatio in mari: quid enim in undis plantatur? Per quae duo virtutem fidei manifestat. THEOPHYL. But our Lord told them that they asked well, and that they ought to believe steadfastly, forasmuch as faith could do many things; and hence it follows, And the Lord; said, you had faith as a grain. of mustard seed, & c. Two mighty acts are here brought together in the same sentence; the transplanting of that which was rooted in the earth, and the planting thereof in the sea, (for what is ever planted in the waves?) by which two things He declares the power of faith. Chrysostomus in Matthaeum: Mentionem autem facit sinapis, quia eius granum, etsi sit parvum quantitate, est tamen potestate virtuosius omnibus. Insinuat igitur quod minimum suae fidei magna potest. Si autem morum non transposuerunt apostoli, non calumnieris: non enim dixit: transferetis, sed: transferre poteritis; sed noluerunt, quia opus non erat, cum maiora fecerint. CHRYS. He mentions the mustard seed, because, though small in size, it is mightier in power than all the others. He implies then that the least part of faith can do great things. But though the Apostles did not transplant the mulberry tree, do not you accuse them; for our Lord said not, You shall transplant, but, You shall be able to transplant. But they did not, because there was no need, seeing that they did greater things. Chrysostomus: Quaeret autem aliquis: quomodo Christus dicit minimam partem esse fidei, quae morum vel montem potest transponere, cum Paulus dicat hanc esse omnem fidem quae montes transfert? Dicendum igitur est, quod apostolus attribuit toti fidei montem transponere, non tamquam tota fides solum hoc possit, sed quia hoc carnalibus magnum videbatur propter eminentiam corporis. But some one will ask, How does Christ say, that it is the least part of faith which can transplant a mulberry tree or a mountain, whereas Paul says that it is all faith which moves mountains? We must then answer, that the Apostle imputes the moving of mountains to all faith, not as though only the whole of faith could do this, but because this seemed a great thing to carnal men on account of the vastness of the body. Beda: Vel fidem perfectam dominus hic grano sinapis comparat, eo quod sit in facie humilis, et in pectore fervens. Mystice autem per morum, cuius colore sanguineo fructus et virgulta rubent, Evangelium crucis exprimitur, quae per fidem apostolorum de gente Iudaeorum, in qua velut in stirpe generis tenebatur, verbis praedicationis eradicata, et in mare gentium plantata est. BEDE; Or our Lord here compares perfect faith to a grain of mustard seed, because it is lowly in appearance, but fervid in heart. But mystically by the mulberry tree, (whose fruit and branches are red with a blood-red color,) is represented the Gospel of the cross, which, through the faith of the Apostles being uprooted by the word of preaching from the Jewish nation, in which it was kept as it were in the lineal stock, was removed and planted in the sea of the Gentiles. Ambrosius: Vel hoc dicitur quando fides spiritum excludit immundum: nam fructus mori primo albet in flore, qui inde iam formatus erutilat, maturitate nigrescit. Diabolus quoque, ex albenti angelicae flore naturae, et potestate rutilanti, praevaricatione deiectus, tetro inhorruit odore peccati. AMBROSE; Or this is said because faith keeps out the unclean spirit, especially since the nature of the tree falls in with this meaning. For the fruit of the mulberry is at first white in the blossom, and being formed from thence grows red, and blackens as it gets ripe. The devil also having by transgression fallen from the white flower of the angelic nature and the bright beams of his power, grows terrible in the black odor of sin. Chrysostomus: Morum etiam Diabolo aptabis: nam sicut mori frondibus vermes aluntur, sic Diabolus per cogitationes exortas ab eo, alit nobis vermem perpetuum. Sed hanc morum potest fides ab animabus nostris evellere, et in abyssum demergere. CHRYS. The mulberry may be also compared to the devil, for as by the leaves of the mulberry tree certain worms are fed, so the devil, by the imaginations which proceed from him, is feeding for us a never dying worm; but this mulberry tree faith is able to pluck out of our souls, and plunge it into the deep.
Lectio 4
Theophylactus: Quia fides proprium possessorem facit divinorum mandatorum observatorem, vivificis eum exornans operibus, exinde videbatur hominem incurrere posse superbiae vitium: unde praemonuit dominus apostolos ne superbiant in virtutibus suis, per exemplum conveniens, dicens quis autem vestrum habens servum arantem aut boves pascentem, qui regresso de agro dicat illi: statim transi et recumbe? THEOPHYL. Because faith makes its possessor a keeper of God’s commandments, and adorns him with wonderful works; it would seem from thence that a man might thereby fall into the sin of pride. Our Lord therefore forewarned His Apostles by a fit example, not to boast themselves in their virtues, saying, But which of you having a servant plowing, &c. Augustinus de quaest. Evang: Vel aliter. Hanc ergo fidem praestantissimae veritatis plerisque non intelligentibus, videri potest dominus discipulis suis non ad id quod petierant respondisse. Difficile autem mihi apparet; nisi intelligamus ex fide in fidem, idest ex fide ista, qua ministratur Deo, in eam significasse transferri ubi fruantur Deo. Augebitur enim fides cum primo verbis praedicantibus, deinde rebus apparentibus creditur: sed illa contemplatio summam quietem habet, quae in aeterno Dei regno retribuitur. Summa vero quies illa praemium est iustorum laborum, qui in Ecclesiae administratione peraguntur: et ideo quamvis in agro aret servus aut pascat, hoc est in vita saeculari vel terrena verset negotia, vel stultis hominibus tamquam pecoribus serviat; opus est ut post illos labores domum veniat; hoc est Ecclesiae societur. AUG. Or else; To the many who understand not this faith in the truth already present, our Lord might seem not to have answered the petitions of His disciples. And there appears a difficulty in the connection here, unless we suppose He meant the change from faith to faith, from that faith, namely, by which we serve God, to that whereby we enjoy Him. For then will our faith be increased when we first believe the word preached, next the reality present. But that joyful contemplation possesses perfect peace, which is given to us in the everlasting kingdom of God. And that perfect peace is the reward of those righteous labors, which are performed in the administration of the Church. Be then the servant in the field ploughing, or feeding, that is, in this life either following his worldly business, or serving foolish men, as it were cattle, he must after his labors return home, that is, be united to the Church. Beda: Vel servus de agro egreditur, cum intermisso ad tempus opere praedicandi, ad conscientiam doctorem recurrit, sua secum acta vel dicta retractans; cui non statim dominus dicit transi, de hac vita mortali; recumbe, idest in aeterna sede beatae vitae refovere. BEDE; Or the servant departs from the field when giving up for a time his work of preaching, the teacher retires into his own conscience, pondering his own words or deeds within himself. To whom our Lord does not at once say, Go from this mortal life, and sit down to meat, that is, refresh yourself in the everlasting resting-place of a blessed life. Ambrosius: Intelligitur enim quia nullus recumbit nisi ante transierit. Denique et Moyses ante transivit, ut magnum visum videret. Sicut ergo tu non solum non dicis servo tuo recumbe, sed exigis ab eo aliud ministerium; ita nec in te patitur dominus unius usum esse operis et laboris: quia dum vivimus, debemus semper operari; unde sequitur et non dicat ei: para quod coenem, et praecinge te, et ministra mihi, donec manducem et bibam? AMBROSE; For we know that no one sits down before he has first passed over. Moses indeed also passed over, that he might see a great sight. Since then you not only say to your servant, Sit down to meat, but require from him another service, so in this life the Lord does not put up with the performance of one work and labor, because as long as we live we ought always to work. Therefore it follows, And will not rather say, Make ready wherewith I may sup. Beda: Iubet parari quod coenet, hoc est post laborem apertae locutionis humilitatem quoque considerationis propriae exhibere: tali coena dominus pasci desiderat. Praecingi autem est mentem humiliatam ab omnibus fluctuantium cogitationem finibus, quibus operum gressus impediri solet, constringere: nam qui vestimenta praecingit, hoc agit ne incedens involvatur ad lapsum. Ministrare vero Deo, est absque gratiae eius auxilio nihil virium habere profiteri. BEDE; He bids make ready wherewith he may sup, that is, after the labors of public discourse, He bids him humble himself in self-examination. With such a supper our Lord desires to be fed. But to gird one’s self is to collect the mind which has been enfolded in the base coil of fluctuating thoughts, whereby its steps in the cause of good works are wont to be entangled. For he who girds up his garments does so, that in walking he may not be tripped up. But to minister to God, is to acknowledge that we have no strength without the help of His grace. Augustinus de quaest. Evang: Ministrantibus etiam, hoc est evangelizantibus servis suis, manducat et bibit dominus confessionem et fidem gentium. Sequitur et post haec tu manducabis et bibes. AUG. While His servants also are ministering, that is, preaching the Gospel, our Lord is eating and drinking the faith and confession of the Gentiles. It follows, And afterward you shall eat and drink. Beda: Quasi dicat: postquam tuae praedicationis opere delectatus, tuaeque compunctionis epulis fuero refectus, tunc demum transies, et aeternis meae sapientiae dapibus in aeternum reficieris. As if He says, After that I have been delighted with the work of your preaching, and refreshed myself with the choice food of your compunction, then at length shall you go, and feast yourself everlastingly with the eternal banquet of wisdom. Cyrillus: Docet autem dominus quod ius potestatis dominicae quasi debitam subiectionem requirit a famulis, cum subdit numquid gratiam habet servo illi, quia fecit quae sibi imperaverat? Non puto. Per hoc morbus superbiae tollitur. Quid superbis? Ignoras quod si non persolvis debitum, periculum imminet; si vero persolvas, nullam gratiam facis? Secundum illud Pauli: si evangelizavero, non est mihi gloria; necessitas enim mihi est: vae mihi si non evangelizavero. Considera ergo, quod qui apud nos dominantur, non referunt gratias, cum aliqui subditorum statuta sibi prosequuntur obsequia; sed ex benevolentia saepius suorum provocantes affectum, maiorem eis appetitum serviendi aggenerant. Sic et Deus petit quidem a nobis famulatum iure servitii; verum, quia clemens et bonus est, honores laborantibus pollicetur; et supereminet sudoribus subiectorum benevolentiae magnitudo.
CYRIL; Our Lord teaches us that it is no more than the just and proper right of a master to require, as their bounder duty, subjection from servants, adding, Does he thank that servant because he did the things that were commanded him? I trow not. Here then is the disease of pride cut away. Why boast you yourself? Do you know that if you pay not your debt, danger is at hand, but if you pay, you do nothing thank-worthy? As St. Paul says, For though I preach the Gospel I have nothing to glory of, for necessity is laid upon me, yea woe is to me if I preach not the Gospel. Observe then that they who have rule among us, do not thank their subjects, when they perform their appointed service, but by kindness gaining the affections of their people, breed in them a greater eagerness to serve them. So likewise God requires from us that we should wait upon Him as His servants, but because He is merciful, and of great goodness, He promises reward to them that work, and the greatness of His loving-kindness far exceeds the labors of His servants.
Ambrosius: Non ergo te iactes, si bene servisti, quod facere debuisti. Obsequitur sol, obtemperat luna, serviunt Angeli; et nos ergo non a nobis laudem exigamus. Unde concludens subdit sic et vos, cum omnia feceritis, dicite: quia servi inutiles sumus: quod debuimus facere, fecimus. AMBROSE; Boast not yourself then that you have been a good servant. You have done what you ought to have done. The sun obeys, the moon submits herself, the angels are subject; let us not then seek praise from ourselves. Therefore He adds in conclusion, So likewise you, when you have done all good things, say, We are unprofitable servants, we have done that which it was our duty to do. Beda: Servi quidem, quia pretio empti; inutiles, quia dominus bonorum nostrorum non indiget, vel quia non sunt condignae passiones huius temporis ad futuram gloriam. Haec igitur est in hominibus fidei perfectio, si omnibus quae sunt praecepta impletis, imperfectos esse se noverint. BEDE; Servants, I say, because bought with a price; unprofitable, for the Lord needs not our good things, or because the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. Herein then is the perfect faith of men, when having done all things which were commanded them, they acknowledge themselves to be imperfect.
Lectio 5
Ambrosius: Post praedictam parabolam reprehenduntur ingrati; dicitur enim et factum est, dum iret Iesus in Ierusalem, transibat per mediam Samariam et Galilaeam. AMBROSE; After speaking the foregoing parable, our Lord censures the ungrateful; Titus: Ut ostendat quod Samaritani quidem benevoli, Iudaei vero praedictis beneficiis sunt ingrati: erat enim discordia inter Samaritanos et Iudaeos: quam ipse quasi pacificans inter utrosque transit, ut utrosque compingat in unum novum hominem. TITUS BOST. saying, And it came to pass, showing that the Samaritans were indeed well disposed towards the mercies above mentioned, but the Jews not so. For there was enmity between the Jews and the Samaritans, and He to allay this, passed into the midst of both nations, that he might cement both into one new man. Cyrillus: Deinde suam gloriam salvator manifestat, attrahens ad fidem Israel; unde sequitur et cum ingrederetur quoddam castellum, occurrerunt ei decem viri leprosi, ab urbibus et oppidis expulsi, et quasi immundi ritu legis Mosaicae. CYRIL; The Savior next manifests His glory by drawing over Israel to the faith. As it follows, And as he entered into a certain village, there met him ten men that were lepers, men who were banished from the towns and cities, and counted unclean, according to the rites of the Mosaic law. Titus: Conversabantur autem ad invicem, quia fecerat eos unanimes communitas passionis; et praestolabantur transitum Iesu, solliciti donec advenientem Christum viderent; unde sequitur qui steterunt a longe: eo quod lex Iudaeorum lepram immundam iudicat; lex autem evangelica non externam, sed internam asserit esse immundam. TITUS BOST. They associated together from the sympathy they felt as partakers of the same calamity, and were waiting till Jesus passed, anxiously looking out to see Him approach. As it is said, Which stood afar off, for the Jewish law esteems leprosy unclean, whereas the law of the Gospel calls unclean not the outward, but the inward leprosy. Theophylactus: A longe ergo stabant quasi verecundantes de immunditia quae eis imputabatur: putabant enim quod Christus eos fastidiret ad modum aliorum. Sic ergo astiterunt loco, sed facti sunt proximi deprecando: prope enim est dominus omnibus invocantibus eum in veritate; unde sequitur et levaverunt vocem, dicentes: Iesu praeceptor, miserere nostri. THEOPHYL. They therefore stand afar off as if ashamed of the uncleanness which was impaled to them, thinking that Christ would loathe them as others did. Thus they stood afar off, but were made nigh to Him by their prayers. For the Lord is nigh to all them that call upon him in truth. Therefore it follows, And they lifted up their voices, and said, Jesus, Master, have mercy upon us. Titus: Dicunt nomen Iesu, et lucrifaciunt rem; nam Iesus interpretatur salvator: dicunt miserere nobis, propter experientiam virtutis eius; neque argentum petentes neque aurum, sed ut aspectum corporis sanum obtineant. TITUS BOST. They pronounce the name of Jesus, and gain to themselves the reality. For Jesus is by interpretation Savior. They say, Have mercy upon us, because they were sensible of His power, and sought neither for gold and silver, but that their bodies might put on again a healthful appearance. Theophylactus: Nec simpliciter obsecrant eum, nec rogant eum ut mortalem: vocat eum praeceptorem, idest dominum, quo pene videntur hunc opinari Deum. At ipse iubet illis ut ostenderent se sacerdotibus; unde sequitur quos ut vidit, dixit: ite, ostendite vos sacerdotibus: ipsi enim experiebantur si mundati forent a lepra vel non. THEOPHYL. They do not merely supplicate or entreat Him as if He were a man, but they call Him Master or Lord, as if almost they looked upon Him as God. But He bids them show themselves to the priests, as it follows, And when he saw them, he said, Go, show yourselves to the priests. For they were examined whether they were cleansed from their leprosy or not. Cyrillus: Lex etiam mundatos a lepra iubebat offerre sacrificium causa purgationis. CYRIL; The law also ordered, that those who were cleansed from leprosy should offer sacrifice for the sake of their purification. Theophylactus: Iubere ergo eis ut irent ad sacerdotes, nihil aliud innuebat nisi quod debebant curari; unde sequitur et factum est, dum irent, mundati sunt. THEOPHYL. Therefore in bidding them go to the priests he meant nothing more than that they were just about to be healed; and so it follows, And it came to pass that as they went they were healed. Cyrillus: In quo Iudaeorum pontifices aemuli gloriae eius cognoscere poterant quod inopinate et mirifice sanati sunt, concedente Christo eis salutem. CYRIL; Whereby the Jewish priests who were jealous of His glory might know that it was by Christ granting them health that they were suddenly and miraculously healed. Theophylactus: Cum autem decem essent, novem, qui Israelitae erant, ingrati fuerunt; sed alienigena Samaritanus reversus, voces emittebat benignas; unde sequitur unus autem ex illis ut vidit quia mundatus est, regressus est cum magna voce magnificans Deum. THEOPHYL. But out of the ten, the nine Israelites were ungrateful, whereas the Samaritan stranger returned and lifted up his voice in thanksgiving, as it follows, And one of them turned back, and with a loud voice glorified God. Titus: Dedit autem ei appropinquandi fiduciam suscepta purgatio; unde sequitur et cecidit in faciem suam ante pedes eius, gratias agens, ex procubitu et supplicatione fidem suam simul cum benevolentia pandens. Sequitur et hic erat Samaritanus. TITUS BOST. When he found that he was cleansed, he had boldness to draw near, as it follows, And fell down on his face at his feet giving him thanks. Thus by his prostration and prayers shelving at once both his faith and his gratitude. It follows, And he was a Samaritan. Theophylactus: Hinc poterit quisquis conicere quod nihil impedit quemquam placere Deo, etsi de genere profano processerit, dummodo bonum gerat propositum. Nullus etiam natus ex sanctis superbiat; novem enim qui Israelitae erant, ingrati fuerunt; unde sequitur respondens autem Iesus dixit: nonne decem mundati sunt? Et novem ubi sunt? Non est inventus qui rediret, et daret gloriam Deo, nisi hic alienigena. THEOPHYL. We may gather from this that a man is not one whit hindered from pleasing God because he comes from a cursed race, only let him bear in his heart an honest purpose. Further, let not him that is born of saints boast himself, for the nine who were Israelites were ungrateful; and hence it follows, And Jesus answering him said, Were there not ten cleansed? Titus: Per hoc ostenditur quod promptiores ad fidem erant alienigenae: lentus enim erat ad fidem Israel; unde subditur et ait illi: surge, vade, quia fides tua te salvum fecit. TITUS BOST. Wherein it is shown, that strangers were more ready to receive the faith, but Israel was slow to believe; and so it follows, And he said to him, Arise, go your way, your faith has made you whole. Augustinus de quaest. Evang: Mystice autem leprosi intelligi possunt qui scientiam verae fidei non habentes, varias doctrinas profitentur erroris: non enim abscondunt imperitiam suam, sed pro summa peritia proferunt in lucem, et iactantiam sermonis ostendunt. Coloris quippe vitium lepra est; vera ergo falsis inordinate permixta in una disputatione vel narratione hominis, tamquam in unius corporis colore apparentia, significant lepram, tamquam veris falsisque colorum fucis humana corpora variantem atque maculantem. Hi autem tam vitandi sunt Ecclesiae ut, si fieri potest, longius remoti magno clamore Christum interpellent. Quod autem praeceptorem eum invocaverunt, satis puto significari vere lepram falsam esse doctrinam, quam bonus praeceptor abstergat. Nullum autem eorum quibus haec corporalia beneficia dominus praestitit, invenitur misisse ad sacerdotem nisi leprosos. Sacerdotium enim Iudaeorum figura fuit sacerdotii quod est in Ecclesia. Cetera autem vitia per seipsum interius in conscientia dominus sanat et corrigit; doctrina vero vel imbuendi per sacramenta, vel catechizandi per sermonem potestas Ecclesiae tributa est. Qui dum irent, mundati sunt: quia gentiles, ad quos venerat Petrus, nondum accepto Baptismatis sacramento, per quod spiritualiter ad sacerdotes pervenitur, infusione spiritus sancti mundati declarantur. Quisquis ergo in Ecclesiae societate doctrinam integram veramque assequitur, eo quod manifestetur, varietate mendaciorum tamquam lepra caruisse, et tamen ingratus Deo mundatori suo gratiarum agendarum pia humilitate non prosternitur, similis est illis de quibus dicit apostolus quod cum Deum cognovissent, non ut Deum magnificaverunt, aut gratias egerunt. Ideo tales in novenario numero tamquam imperfecti remanebunt: novem enim indigent uno ut quadam unitatis forma coagulentur, ut decem sint. Ille autem qui gratias egit, unicae Ecclesiae significatione approbatus est. Et quia illi erant Iudaei, amisisse per superbiam declarati sunt regnum caelorum, ubi maxime unitas custoditur. Iste vero, qui erat Samaritanus, quod interpretatur custos, illi a quo accepit tribuens quod accepit, secundum illud: fortitudinem meam ad te custodiam, unitatem regni humili devotione servavit. AUG. The lepers may be taken mystically for those who, having no knowledge of the true faith, profess various erroneous doctrines. For they do not conceal their ignorance, but brazen it forth as the highest wisdom, making a vain show of it with boasting words. But since leprosy is a blemish in color, when true things appear clumsily mixed up with false in a single discourse or narration, as in the color of a single body, they represent a leprosy streaking and disfiguring as it were with true and false dyes the color of the human form. Now these lepers must be so put away from the Church, that being as far removed as possible, they may with loud shouts call upon Christ. But by their calling Him Teacher, I think it is plainly implied that leprosy is truly the false doctrine which the good teacher may wash away. Now we find that of those upon whom our Lord bestowed bodily mercies, not one did He send to the priests, save the lepers, for the Jewish priesthood was a figure of that priesthood which is in the Church. All vices our Lord corrects and heals by His own power working inwardly in the conscience, but the teaching of infusion by means of the Sacrament, or of catechizing by word of mouth, was assigned to the Church. And as they went, they were cleansed; just as the Gentiles to whom Peter came, having not yet received the sacrament of Baptism, whereby we come spiritual to the priests, are declared cleansed by the infusion of the Holy Spirit. Whoever then follows true and sound doctrine in the fellowship of the Church, proclaiming himself to be free from the confusion of lies, as it were a leprosy, yet still ungrateful to his Cleanser does not prostrate himself with pious humility of thanksgiving, is like to those of whom the Apostle says, that when they knew God, they glorified him not as God, nor were thankful. Such then will remain in the ninth number as imperfect. For the nine need one, that by a certain form of unity they may be cemented together, in order to become ten. But he who gave thanks was approved of as a type of the one only Church. And since these were Jews, they are declared to have lost through pride the kingdom of heaven, wherein most of all unity is preserved. But the man who was a Samaritan, which is by interpretation “guardian,” giving back to Him who gave it that which he had received, according to the Psalm, My strength will I preserve for you, has kept the unity of the kingdom with humble devotion. Beda: Cecidit autem in faciem, quia ex malis quae se perpetrasse meminit, erubescit: qui surgere et ire praecipitur: quia qui infirmitatem suam cognoscens humiliter iacet, per divini verbi consolationem ad fortia opera proficere iubetur. Si autem fides salvum fecit eum qui se ad agendas gratias inclinavit: ergo perfidia perdit eos qui de acceptis beneficiis Deo dare gloriam neglexerunt, quapropter fidem per humilitatem augeri debere, sicut in parabola superiori decernitur, ita hic ipsis rebus ostenditur. BEDE; He fell upon his face, because he blushes with shame when he remembers the evils he had committed. And he is commended to rise and walk, because he who, knowing his own weakness, lies lowly on the ground, is led to advance by the consolation of the divine word to mighty deeds. But if faith made him whole, who hurried himself back to give thanks, therefore does unbelief destroy those who have neglected to give glory to God for mercies received. Wherefore that we ought to increase our faith by humility, as it is declared in the former parable, so in this is it exemplified in the actions themselves.
Lectio 6
Cyrillus: Cum salvator in sermonibus quos ad alios dirigebat, frequenter regnum Dei meminisset, ob hoc Pharisaei eum deridebant; unde dicitur interrogatus autem a Pharisaeis: quando venit regnum Dei? Quasi irrisorie dicerent: antequam veniat de quo loqueris, mors crucis te occupabit. Dominus autem patientiam ostendens, increpatus non increpat; sed potius malos existentes suo non dedignatur responso; sequitur enim respondit eis, et dixit: non veniet regnum Dei cum observatione; quasi dicat: non quaeratis de temporibus quibus iterum instabit tempus regni caelorum. CYRIL; Because our Savior, in His discourses which He addressed to others, spoke often of the kingdom of God, the Pharisees derided Him; hence it is said, And when he was asked by the Pharisees when the kingdom of God should come. As though they said tauntingly, “Before the kingdom of God come, which you speak of, the death of the cross will be your lot.” But our Lord testifying His patience, when reviled reviles not again, but the rather because they were evil, returns not a scornful answer; for it follows, He answered and said, The kingdom comes not with observation; as if he says, “Seek not to know the time when the kingdom of heaven shall again be at hand. Beda: Illud enim tempus neque ab hominibus, neque ab Angelis potest observari, sicut tempus incarnationis prophetarum vaticiniis et Angelorum est manifestatum praeconiis; unde subdit neque dicent: ecce hic, aut: ecce illic. Vel aliter. Interrogant de tempore regni Dei, quia, sicut infra dicitur, existimabant quod veniente Hierosolymam domino, confestim regnum Dei manifestaretur; unde dominus respondet, quod regnum Dei non veniet cum observatione. For that time can be observed neither by men nor angels, not as the time of the Incarnation which was proclaimed by the foretelling of Prophets and the heraldings of Angels.” Wherefore He adds, Neither shall they say, Lo here! or, Lo there! Or else, They ask about the kingdom of God, because, as is said below, they thought that on our Lord’s coming into Jerusalem, the kingdom of God would be immediately manifested. Therefore our Lord answers, that the kingdom of God will not come with observation. Cyrillus: Solum autem ad utilitatem cuiuslibet hominis esse fatetur illud quod subditur ecce enim regnum Dei intra vos est, idest, in vestris affectibus et in potestate vestra id capere: potest enim quilibet homo iustificatus per fidem Christi et virtutibus ornatus regnum obtinere caelorum. CYRIL; Now it is only for the benefit of each individual that He says that which follows, For behold the kingdom of God is within you; that is, it rests with you and your own hearts to receive it. For every man who is justified by faith and the grace of God, and adorned with virtues, may obtain the kingdom of heaven. Gregorius Nazianzenus: Vel forsitan regnum nobis insitum dicit inditam animabus nostris laetitiam per spiritum sanctum: ea enim est velut imago et arrha perennis laetitiae, qua in futuro saeculo sanctorum animae gaudent. GREG NYSS. Or, perhaps, the kingdom of God being within us, means that joy that is implanted in our hearts by the Holy Spirit. For that is, as it were, the image and pledge of the everlasting joy with which in the world to come the souls of the Saints rejoice. Beda: Vel regnum Dei seipsum dicit intra illos positum, hoc est in cordibus eorum per fidem regnantem. BEDE; Or the kingdom of God means that He Himself is placed in the midst of them, that is, reigning in their hearts by faith.
Lectio 7
Cyrillus: Quia dominus dixerat regnum Dei intra vos est, voluit discipulos esse paratos ad patientiam, ut effecti strenui intrare valeant regnum Dei. Praedicit ergo eis, quod antequam de caelo veniat, in fine saeculi persecutio irruet super eos; unde dicitur et ait ad discipulos suos: venient dies quando desideretis videre unum diem filii hominis, et non videbitis; significans quod tanta erit persecutio, quod unum diem eius videre cupiant, illius scilicet temporis quo adhuc conversabantur cum Christo. Sane Iudaei Christum multis angustiaverunt improperiis et iniuriis; sed in comparatione malorum maiorum minora eligenda videntur. CYRIL; When our Lord said, The kingdom of God is within you, He would fain prepare His disciples for suffering, that being made strong they might be able to enter the kingdom of God; He therefore foretells to them, that before His coming from heaven at the end of the world, persecution will break out upon them. Hence it follows, And he said to the disciples, The days will come, &c. meaning that so terrible will be the persecution, that they would desire to see one of His days, that is, of that time when they yet walked with Christ. Truly the Jews ofttimes beset Christ with reproaches and insults, and sought to stone Him, and ofttimes would have hurled Him down film the mountain; but even these seem to be looked upon as slight in comparison of greater evils that are to come. Theophylactus: Tunc enim absque sollicitudine vivebant, Christo eos procurante, et protegente; sed futurum erat quando Christo absente traderentur periculis, ad reges et principes ducti; et tunc tempus primum cuperent quasi tranquillum. THEOPHYL. For their life was then without trouble, for Christ took care of them and protected them. But the time was coming when Christ should be taken away, and they should be exposed to perils, being brought before kings and princes, and then they should long for the first time and its tranquillity. Beda: Vel diem Christi dicit regnum Dei, quod speramus futurum; et bene dicit unum diem, quia in illa beatitudinis gloria tenebrarum interruptio nulla est. Bonum ergo est diem Christi desiderare. Nec tamen magnitudine desiderii nobis somnia fingere debemus, quasi instet dies domini; unde sequitur et dicent vobis: ecce hic, ecce illic: nolite ire, neque sectemini. BEDE; Or, by the day of Christ He signifies His kingdom, which we hope will come, and He lightly says, one day, because there shall no darkness disturb the glory of that blessed time. It is right then to long for the day of Christ, yet from the earnestness of our longing, let us not vision to ourselves as though the day were at hand. Hence it follows, And they shall say to you, Lo here! and, Lo there! Eusebius: Quasi dicat: si adveniente Antichristo, fama de eo volet quasi apparuerit Christus, non egrediamini, neque sequamini: nam impossibile est eum qui semel in terra visus est, iterum in angulis terrae conversari. Erit igitur hic de quo dicitur, non verus Christus; manifestum enim signum secundi adventus salvatoris nostri hoc est quod subito totum orbem claritas eius adventus replebit; unde sequitur nam sicut fulgur coruscans de sub caelo, in ea quae sub caelo sunt fulget; ita erit filius hominis in die sua. Non enim apparebit super terram ambulans, sicut quidam homo communis, sed universaliter irradiabit, ostendens cunctis iubar propriae deitatis. EUSEBIUS. As if he said, If at the coming of Antichrist, his fame shall be spread abroad, as though Christ had appeared, go not out, nor follow him. For it cannot be that He who was once seen on earth, shall any more dwell in the corners of the earth. It will therefore be he of whom we speak, not the true Christ. For this is the clear sign of the second coming of our Savior, that suddenly the luster of His coming shall fill the whole world; and so it follows, For as the lightning that lightens, &c. For He will not appear walking upon the earth, as any common man, but will illuminate our whole universe, manifesting to all men the radiance of His divinity. Beda: Et pulchre ait coruscans de sub caelo: quia iudicium sub caelo, hoc est in aeris medio, geretur, secundum illud apostoli: simul rapiemur cum illis in nubibus obviam Christo in aera. Si autem dominus in iudicio sicut fulgur apparebit, nullus tunc in sua mente latere permittitur: quia ipso iudicis fulgore penetratur. Potest autem haec domini responsio et de illo eius adventu quo quotidie venit in Ecclesiam accipi. Intantum enim saepe haeretici turbaverunt Ecclesiam, dicendo in suo dogmate fidem Christi manere, ut fideles illorum temporum desiderarent dominum, vel uno die, si fieri posset, redire ad terras, ut per seipsum quomodo se habeat fidei veritas, intimaret. Et non videbitis, inquit: quia non est opus corporali visione dominum redire: quia semel per universum mundum Evangelii vigorem exhibuit. BEDE; And he well says, that lightens out of the one part under heaven, because the judgment will be given under the heaven, that is, in the midst of the air, as the Apostle says, We shall be caught up together with them in the clouds. But if the Lord shall appear at the Judgment like lightning, then shall no one remain hidden in the deep of his heart, for the very brightness of the Judge pierces through him; we may also take this answer of our Lord to refer to His coming, whereby He comes daily into His Church. For ofttimes have heretics so vexed the Church, by saying that the faith of Christ stands in their own dogma, that the faithful in those times longed that the Lord would if it were possible even for one day return to the earth, and Himself make known what was the true faith. And you shall not see it, because it need not that the Lord should again testify by a bodily presence that which has been spiritually declared by the light of the Gospel, once scattered and diffused throughout the whole world. Cyrillus: Opinabantur autem discipuli quod vadens Hierosolymam statim ostenderet regnum Dei. Hanc igitur opinionem resecans, notum facit eis quod primo decebat eum salubrem passionem sufferre, deinde ad patrem ascendere, et desuper fulgere, ut per orbem terrarum in iustitia iudicet; unde subdit primum autem oportet illum multa pati, et reprobari a generatione hac. CYRIL; Now His disciples supposed that He would go to Jerusalem, and would at once make a manifestation of the kingdom of God. To rid them therefore of this belief, He informs them that it became Him first to suffer the Life-giving Passion, then to ascend to the Father and shine forth from above, that He might judge the world in righteousness. Hence He adds, But first must he suffer many things, and be rejected of this generation. Beda: Generationem non tantum Iudaeorum, verum etiam omnium reproborum appellat; a quibus etiam nunc filius hominis in corpore suo, hoc est in Ecclesia, multa patitur, et reprobatur. Inserit autem de sua passione, loquens de gloria sui adventus, ut dolorem suae passionis spe promissae clarificationis mitigarent, simulque seipsos pararent, si gloriam regni diligerent, mortis non horrere periculum. BEDE; He means the generation not only of the Jews, but also of all wicked men, by whom even now in His own body, that is, His Church, the Son of man suffers many things, and is rejected. But while He spoke many things of His coming in glory, He inserts something also concerning His Passion, that when men saw Him dying, whom they had heard would be glorified, they might both soothe their sorrow for His sufferings by the hope of the promised glory, and at the same time prepare themselves, if they love the glories of His kingdom, to fool; without alarm upon the horrors of death.
Lectio 8
Beda: Adventum domini quem fulguri cito transvolanti comparaverat, nunc comparat diebus Noe et Lot, quando repentinus mortalibus supervenit interitus; unde dicitur et sicut factum est in diebus Noe, ita erit in die filii hominis. BEDE; The coming of our Lord, which He had compared to lightning flying swiftly across the heavens, He now likens to the days of Noah and Lot, when a sudden destruction came upon mankind. Chrysostomus in Matthaeum: Quia enim tunc non crediderunt comminatoriis verbis, passi sunt repente reale iudicium. Eorum autem incredulitas ex anima lenta procedebat: nam quaecumque vult aliquis et intendit, ea etiam expectat; unde sequitur edebant et bibebant, uxores ducebant et dabantur ad nuptias usque in diem qua intravit Noe in arcam; et venit diluvium, et perdidit omnes. CHRYS. For refusing to believe the words of warning they were suddenly visited with a real punishment from God; but their unbelief proceeded from self-indulgence, and softness of mind. For such as a man’s wishes and inclinations are, will also be his expectations. Therefore it follows, they eat and drank. Ambrosius: Bene causam diluvii de nostris asserit processisse peccatis: quia Deus malum non creavit, sed nostra sibi merita reperierunt: non quia coniugia damnentur: neque enim alimenta damnantur, cum in istis successionis, in illis naturae subsidia sint; sed in omnibus modus quaeritur: quicquid enim abundantius est, a malo est. AMBROSE; He rightly declares the deluge to have been caused by our sins, for God did not create evil, but our deservings found it out for themselves. Let it not however be supposed that marriages, or again meat and drink, are condemned, seeing that by the one succession is sustained, by the other nature, but moderation is to be sought for in all things. For whatsoever is more than this is of evil. Beda: Mystice autem Noe arcam aedificat, cum dominus Ecclesiam de Christi fidelibus quasi lignis laevigatis adunando construit: quam perfecte consummatam ingreditur, cum hanc in die iudicii praesentia suae visionis aeternus habitator illustrat. Sed cum arca aedificatur, iniqui luxuriantur: cum vero intratur, intereunt: quia qui sanctis hic certantibus insultant, eis illic coronatis aeterna damnatione plectentur. BEDE; Now Noah builds the ark mystically. The Lord builds His Church of Christ’s faithful servants, by uniting them together in one, as smooth pieces of wood; and when it is perfectly finished, He enters it: as at the day of Judgment, He who ever dwells within His Church enlightens it with His visible presence. But while the ark is in building, the wicked flourish, when it is entered, they perish; as they who revile the saints in their warfare here, shall when they are crowned hereafter be smitten with eternal condemnation. Eusebius: Quia vero usus est dominus exemplo diluvii, ne putaret aliquis futurum diluvium ex aqua, utitur secundo exemplo Lot, docens modum perditionis impiorum, quod igne dimisso caelitus superveniet impiis ira Dei; unde subditur similiter sicut factum est in diebus Lot: edebant et bibebant, emebant et vendebant, plantabant et aedificabant. EUSEBIUS. Having used the example of the deluge, that no one might expect a future deluge by water, our Lord cites, secondly, the example of Lot, to show the manner of the destruction of the wicked, namely, that the wrath of God would descend upon them by fire from heaven. Beda: Praetermisso illo infando Sodomorum scelere, sola ea quae levia vel nulla putari poterant delicta commemorat: ut intelligas illicita quali poena feriantur, si licita immoderatius acta igne et sulphure puniuntur; sequitur enim qua die autem exiit Lot a Sodoma, pluit ignem et sulphur de caelo, et omnes perdidit. BEDE; Passing by the unutterable wickedness of the Sodomites, He mentions only those which may be thought trifling offenses, or none at all; that you may understand how fearfully unlawful pleasures are punished, when lawful pleasures taken to excess receive for their reward fire and brimstone. Eusebius: Non prius dixit ignem caelitus decurrisse super impios Sodomorum quam Lot exisset ab eis; sicut et diluvium non prius terrae incolas perdidit quam Noe arcam intrasset: quia quamdiu Noe vel Lot conversabantur cum impiis, Deus non irrogabat iram, ne una cum peccatoribus deperirent; volens autem eos perdere, subtraxit iustum. Sic et in consummatione saeculi non prius erit finis quam omnes iusti sint semoti ab impiis; unde sequitur secundum hoc erit qua die filius hominis revelabitur. EUSEBIUS. He does not say that fire came down from heaven upon the wicked Sodomites before that Lot went out from them, just as the deluge did not swallow up the inhabitants of the earth before that Noah entered the ark; for as long as Noah and Lot dwelt with the wicked, God suspended His anger that they might not perish together with the sinners, but when He would destroy those, He withdrew the righteous. So also at the end of the world, the consummation shall not come before all the just are separated from the wicked. Beda: Quia qui interim non apparens omnia videt, tunc apparens omnia iudicabit; apparebit autem iudicaturus eo maxime tempore quo cunctos iudiciorum eius oblitos, huic saeculo conspexerit esse mancipatos. BEDE; For He who in the mean time though we see Him not yet sees all things, shall then appear to judge all things. And He shall come especially at that time, when He shall see all who are forgetful of His judgments in bondage to this world. Theophylactus: Postquam enim venerit Antichristus, homines fient lascivi, dediti enormibus vitiis, secundum illud apostoli: voluptatum amatores magis quam Dei. Si enim Antichristus est cuiuslibet peccati habitaculum, quid aliud inferet misero tunc temporis hominum generi nisi sua? Et hoc dominus innuit per exempla diluvii et Sodomitarum. THEOPHYL. For when Antichrist has come, then shall men become wanton, given up to abominable vices, as the Apostle says, Lovers of pleasure rather than lovers of God. For if Antichrist is the dwelling-place of every sin, what else will he then implant in the miserable race of men, but what belongs to himself. And this our Lord implies by the instances of the deluge and the people of Sodom. Beda: Mystice autem Lot, qui interpretatur declinans est populus electorum, qui dum in Sodomis, idest inter reprobos, ut advena, moratur, quantum valet, eorum scelera declinat. Exeunte autem Lot, Sodoma perit: quia in consummatione saeculi exibunt Angeli, et separabunt malos de medio iustorum, et mittent eos in caminum ignis. Ignis tamen et sulphur, quae de caelo pluisse commemorat, non ipsam perennis supplicii flammam, sed subitaneum diei illius significat adventum. BEDE; Now mystically, Lot, which is interpreted ‘turning aside,’ is the people of the elect, who, while in Sodom, i.e. among the wicked, live as strangers, to the utmost of their power turning aside from all their wicked ways. But when Lot went out, Sodom is destroyed, for at the end of the world, the angels shall go forth and sever the wicked from among the just, and cast them into a furnace of fire. The fire and brimstone, however, which He relates to have rained from heaven, does not signify the flame itself of everlasting punishment, but the sudden coming of that day.
Lectio 9
Ambrosius: Quia propter improbos necesse est ut probi in hoc saeculo contritionem cordis animique patiantur, quo uberiorem mercedem accipiant in futurum, quibusdam remediis instruuntur cum dicitur in illa hora qui fuerit in tecto, et vasa eius in domo, non descendat tollere illa; hoc est, si quis superiora iam domus suae eminentiumque virtutum culmen ascendit, ad terrena mundi huius opera non accedat. AMBROSE; Because good men must needs on account of the wicked be sore vexed in this world, in order that they may receive a more plentiful reward in the world to come, they are here punished with certain remedies, as it is here said, In that day, &c. that is, if a man goes up to the top of his house and rises to the summit of the highest virtues, let him not fall back to the groveling business of this world. Augustinus de quaest. Evang: In tecto enim est qui excedens carnalia tamquam in aura libera spiritualiter vivit; vasa enim in domo sunt sensus carnales, quibus ad investigandum veritatem quae intellectu capitur, multi utentes, penitus erraverunt. Caveat ergo spiritualis homo ne in die tribulationis rursus vita carnali, quae per sensus corporis pascitur, delectatus, ad vasa huius mundi tollenda descendat. Sequitur et qui in agro similiter non redeat retro; idest, qui operatur in Ecclesia, sicut Paulus plantans, et sicut Apollo rigans, non respiciat spem saecularem, cui renuntiavit. AUG. For he is on the housetop who, departing from carnal things, breathes as it were the free air of a spiritual life. But the vessels in the house are the carnal senses, which many using to discover truth which is only taken in by the intellect, have entirely missed it. Let the spiritual man then beware, lest in the day of tribulation he again take pleasure in the carnal life which is fed by the bodily senses, and descend to take away this world’s vessels. It follows, And he that is in the field, let him not return back; that is, He who labors in the Church, as Paul planting and Apollos watering, let him not look back upon the worldly prospects which he has renounced. Theophylactus: Haec autem omnia Matthaeus pro captione Hierosolymorum a domino dicta fatetur, ut, supervenientibus Romanis, nec domi consistentes descendere deberent pro quocumque necessario, sed protinus arripere fugam, nec in agro manentes redire domum. Et nimirum in captione Hierosolymorum constat haec evenisse, et iterum fore ventura in Antichristi adventu; magis autem in ipso tempore consummationis, cum et tunc intolerabilis sit futura calamitas. THEOPHYL. Matthew relates all these things to have been said by our Lord, with reference to the destruction of Jerusalem, that when the Romans came upon them, they who were on the housetop should not come down to take any thing, but fly at once, nor they that were in the field return home. And surely so it was at the taking of Jerusalem, and again will be at the coming of Antichrist, but much more at the completion of all things, when that intolerable destruction shall come. Eusebius: Innuit ergo per hoc futuram esse persecutionem a filio perditionis in Christi fideles. Diem igitur illam vocat tempus praecedens finem mundi; in quo qui fugit, non revertatur, et amittens bona non curet, nec imitetur coniugem Lot, qui post fugam in exitu de civitate Sodomorum reversa mortua est, et columna salis effecta; unde sequitur memores estote uxoris Lot. EUSEBIUS. He hereby implies that a persecution will come from the son of perdition upon Christ’s faithful. By that day then He means the time previous to the end of the world, in which let not him who is flying return, nor care to lose his goods, lest he imitate Lot’s wife, who when she deaf out of the city of Sodom, turning back, died, and became a pillar of salt. Ambrosius: Quae ideo quia retrospexit, perdidit naturae suae munus: retro enim Satanas, retro enim Sodoma. Quapropter fuge intemperantiam, declinato luxuriam, recordare quia ille qui se veteribus studiis non reflexit, ideo evasit quia pervenit ad montem; illa, quoniam ad posteriora respexit, nec mariti adiuta suffragio, ad montem pervenire potuit, sed remansit. AMBROSE; Because thus she looked behind, she lost the gift of her nature. For Satan is behind, behind also Sodom. Wherefore flee from intemperance, turn away from lust, for recollect, that he who turned not back to his old pursuits escaped, because he reached the mount; whereas she looking back to what was left behind, could not even by the aid of her husband reach the mount, but remained fixed. Augustinus de quaest. Evang: Significat igitur uxor Lot eos qui in tribulatione retrospiciunt, et se a spe divinae promissionis avertunt: et ideo statua salis facta est ut admonendo homines ne hoc faciant, tamquam condiat cor eorum, ne sint fatui. AUG. Lot’s wife represents those who in time of trouble look back and turn aside from the hope of the divine promise, and hence she was made a pillar of salt as a warning to men not to do likewise, and to season as it were their hearts, lest they become corrupt. Theophylactus: Consequenter subiungit subsequentia praemissorum, dicens quicumque quaesierit salvare animam, perdet illam: quasi dicat: non quaerat aliquis in persecutionibus Antichristi curare propriam animam; nam perdet eam; quisquis autem caedibus et periculis se dederit, salvus erit; unde sequitur et quicumque perdiderit illam, vivificabit eam; nequaquam se tyranno subiciens propter vitae amorem. THEOPHYL. Next follows the promise, Whosoever shall seek, &c. as if he said, Let no man in the persecutions of Antichrist seek to secure his life, for he shall lose it, but whoso shall expose himself to trials and death shall be safe, never submitting himself to the tyrant from his love of life. Cyrillus: Quomodo etiam aliquis perdat propriam animam ut salvam eam faciat, manifestat Paulus dicens de quibusdam: qui carnem suam crucifixerunt cum vitiis et concupiscentiis, labore scilicet et pietate aggredientes agones. CYRIL; How a man may lose his own life to save it, St. Paul explains when he speaks of some who crucified their flesh with the affections and lusts, that is, with perseverance and devotion engaging in the conflict.
Lectio 10
Beda: Dixerat supra dominus, eum qui in agro sit, retro redire non debere; quod ne de his tantum qui aperte de agro redituri, hoc est palam dominum negaturi sunt, dictum putares, pergit ostendere nonnullos esse qui cum faciem habere in anteriora videantur, animo tamen retro respiciunt; unde dicitur dico autem vobis: in illa nocte erunt duo in lecto uno: unus assumetur, et alter relinquetur. BEDE; Our Lord had just before said, that he who is in the field must not return back; and lest this should seem to have been spoken of those only who would openly return from the field, that is, who would publicly deny their Lord, He goes on to show, that there are some who, while seeming to turn their face forward, are yet in their heart looking behind. Ambrosius: Bene noctem dicit, quia Antichristus hora tenebrarum est, eo quod pectoribus hominum tenebras Antichristus infundat, cum dicat se esse Christum; Christus autem sicut fulgur coruscans fulget, ut in illa nocte resurrectionis gloriam videre possimus. AMBROSE; He rightly says, night, for Antichrist is the hour of darkness, because he pours a dark cloud over the minds of men while he declares himself to be Christ. But Christ as lightning shines brightly, that we may be able to see in that night the glory of the resurrection. Augustinus de quaest. Evang: Vel in illa nocte dicit, hoc est in illa tribulatione. AUG. Or He says, in that night, meaning in that tribulation. Theophylactus: Vel inopinatum docet esse Christi adventum, quem futurum esse noctu docemur. Cum autem dixisset, divites vix salvari, ostendit quod nec omnes divites pereunt, nec omnes pauperes salvantur. THEOPHYL. Or He teaches us the suddenness of Christ’s coming, which we are told will be in the night. And having said that the rich can scarcely be saved, He shows that not all the rich perish, nor all the poor are saved. Cyrillus: Per duos enim existentes in uno lecto, videtur designare divites quiescentes in mundanis deliciis: lectus namque signum quietis est. Non autem quicumque divitiis affluunt sunt impii, sed aliquis est probus et in fide electus; hic igitur assumetur, alter vero, qui talis non existit, dimittetur. Descendens enim dominus ad iudicium, mittet Angelos suos, qui ceteris in terra derelictis poenam passuris, sanctos et iustos ei adducent, secundum illud apostoli: rapiemur in nubibus obviam Christo in aera. CYRIL; For by the two men in one bed, He seems to denote the rich who repose themselves in worldly pleasures, for a bed is a sign of rest. But not all who abound in riches are wicked, but if one is good and elect in the faith, he will be taken, but another who is not so will be left. For when our Lord descends to judgment, He will send His Angels, who while they leave behind on the earth the rest to suffer punishment, will bring the holy and righteous men to Him; according to the Apostle’s words, We shall be caught up together in the clouds to meet Christ in the air. Ambrosius: Vel ex uno strato infirmitatis humanae unus relinquitur, idest improbatur; alter vero assumitur, idest rapitur obviam Christo in aera. Sequitur duae erunt molentes in unum: una assumetur, et altera relinquetur. AMBROSE; Or out of the same bed of human infirmity, one is left, that is, rejected, another is taken up, that is, is caught to meet Christ in the air. Cyrillus: Per molentes innuere videtur pauperes et pressos laboribus; ad quod etiam pertinet quod subditur duo in agro: unus assumetur, et alter relinquetur. In his enim non modicum differt: nam hi sarcinam paupertatis viriliter sustinent, vitam agentes honestam et humilem, qui assumentur; hi vero sunt ad profana promptissimi, qui relinquentur. By the two grinding together, he seems to imply the poor and the oppressed. To which belongs what follows. Two men shall be in the field, &c. For in these there is no slight difference. For some nobly bear up against the burden of poverty, leading a lowly but honest life, and these shall be taken up; but the others are very active in wickedness, and they shall be left. Ambrosius: Vel per molentes significari videntur qui ex occultis alimenta quaerunt, et in apertum ex inferioribus proferunt. Et fortasse mundus iste pistrinum est; anima autem nostra velut quodam carcere includitur corporali. In hoc ergo pistrino vel synagoga, vel anima obnoxia delictis, triticum molendo madefactum et gravi humore corruptum, non potest interiora ab exterioribus separare; et ideo relinquitur, quia eius similago displicuit. At vero sancta Ecclesia, vel anima nullis maculata contagiis delictorum, quae tale triticum molit quod solis aeterni calore torridum sit, bonam similaginem de penetralibus hominum Deo offert. Qui sint autem agricolae, possumus reperire, si advertamus duas mentes esse in nobis: unam exterioris hominis, quae corrumpitur; aliam interioris, quae per sacramentum renovatur. Istae igitur sunt operantes in agro nostro; quarum altera bonum fructum diligentia dat, altera amittit incuria. Vel duos populos interpretemur in hoc mundo, qui agro comparatur: quorum alter, qui fidelis est, assumitur; alter, qui infidelis est, relinquitur. Or those grinding at the mill seem to represent such as seek nourishment from hidden sources, and from secret places draw forth things openly to view. And perhaps the world is a kind of corn mill, in which the soul is shut up as in a bodily prison. And in this corn mill either the synagogue or the soul exposed to sin, like the wheat, softened by grinding and spoilt by too great moisture, cannot separate the outward from the inner parts, and so is left because its flour dissatisfies. But the holy Church, or the soul which is not soiled by the stains of sin, which grinds such wheat as is ripened by the heat of the eternal sun, presents to God a good flour from the secret shrines of the heart. Who the two men in the field are we may discover if we consider, that there are two minds in us, one of the outer man which wastes away, the other of the inner man which is renewed by the Sacrament. These are then the laborers in the field, the one of which by diligence brings forth good fruit, the other by idleness loses that which he has. Or those who are compared we may interpret to be two nations, one of which being faithful is taken, the other being unfaithful is left. Augustinus de quaest. Evang: Vel tria genera hominum hic videntur significari. Unum eorum qui otium et quietem eligunt, neque negotiis saecularibus, neque ecclesiasticis occupati; quae illorum quies lecti nomine significata est. Alterum eorum qui in plebibus constituti reguntur a doctoribus, agentes ea quae sunt huius saeculi; quos et feminarum nomine significavit, quia consiliis praelatorum regi his expedit; et molentes dixit, quia temporalium orbem negotiorum atque circuitum vertunt; quasi tamen in unum molentes dixit, inquantum de istis rebus et negotiis suis praebent usibus Ecclesiae. Tertium genus est eorum qui operantur in Ecclesiae ministerio, tamquam in agro Dei. In his ergo tribus generibus bina sunt rursus genera hominum in singulis: quorum aliqui in Ecclesia permanent, qui assumuntur; aliqui cadunt, qui relinquuntur. AUG. Or there are three classes of men here represented. The first is composed of those who prefer their ease and quiet, and busy not themselves in secular or ecclesiastical concerns. And this quiet life of theirs is signified by the bed. The next class embraces those who being placed among the people are governed by teachers. And such he has described by the name of women, because it is best for them to be ruled by the advice of those who are set over them; and he has described these as grinding at the mill, because in their hands revolves the wheel and circle of temporal concerns. And with reference to these matters he has represented them as grinding together, inasmuch as they give their services to the benefit of the Church. The third class are those who labor in the ministry of the Church as in the field of God. In each of these three classes then there are two sorts of men, of which the one abide in the Church and are taken up, the other fall away and are left. Ambrosius: Non enim iniquus est Deus, ut pares studiis in societate vivendi atque indiscreta actuum qualitate, meritorum remuneratione discernat. Non autem merita hominum copulae usus exaequat, quia non omnes quod adoriuntur efficiunt, sed qui perseveraverit usque in finem, hic salvus erit. For God is not unjust that He should separate in His reward of their deserts men of like pursuits in life, and not differing in the quality of their actions. But the habit of living together does not equalize the merits of men, for not all accomplish what they attempt, but he only who shall persevere to the end shall be saved. Cyrillus: Quia ergo dixit quod quidam assumerentur, utiliter et bene inquirunt discipuli quo assumerentur; unde sequitur respondentes dicunt illi: ubi, domine? CYRIL; When He said that some should be taken up, the disciples not unprofitably inquire, ‘Where, Lord?’ Beda: Duo autem salvator interrogatus, ubi scilicet sint boni assumendi, et ubi mali relinquendi, unum dixit, aliud subintelligendum reliquit; unde sequitur qui dixit eis: ubicumque fuerit corpus, illuc congregabuntur et aquilae. BEDE; Our Lord was asked two questions, where the good should be taken up, and where the bad left; He gave only one answer, and left the other to be understood, saying, Wherever the body is, thither will the eagles be gathered together. Cyrillus: Quasi dicat: sicut deiecto cadavere, aves quarum pabulum sunt carnes, ad illud conveniunt; ita cum venerit filius hominis, tunc omnes aquilae, idest sancti, concurrent ad eum. CYRIL; As if He said, As when a dead body is thrown away, all the birds which feed on human flesh flock to it, so when the Son of man shall come, all the eagles, that is, the saints, shall haste to meet Him. Ambrosius: Iustorum enim animae aquilis comparantur, eo quod alta petant, humilia derelinquant, et longaevam ducere feruntur aetatem. De corpore autem dubitare non possumus, maxime si meminerimus quod a Pilato Ioseph corpus accepit. Nonne tibi videntur aquilae circa corpus, mulieres apostolorumque conventus circa domini sepulturam? Nonne tibi videntur aquilae circa corpus, quando veniet in nubibus, et videbit eum omnis oculus? Est autem corpus, de quo dictum est: caro mea vere est cibus. Circa hoc corpus aquilae sunt, quae circumvolant spiritualibus alis. Sunt etiam circa corpus aquilae, quae credunt Iesum Christum in carne venisse. Est etiam Ecclesia, in qua per Baptismi gratiam spiritu renovamur. AMBROSE; For the souls of the righteous are likened to eagles, because they soar high and forsake the lower parts, and are said to live to a great age. Now concerning the body, we can have no doubt, and above all if we remember that Joseph received the body from Pilate. And do not you see the eagles around, the body are the women and Apostles gathered together around our Lord’s sepulcher? Do not you see them then, When he shall come in the clouds, and every eye shall behold him? But the body is that of which it was said, My flesh is meat indeed; and around this body are the eagles which fly about on the wings of the Spirit, around it also eagles which believe that Christ has come in the flesh. And this body is the Church, in which by the grace of baptism we are renewed in the Spirit. Eusebius: Vel per aquilas mortua animalia depascentes, principes huius saeculi denotavit, et eos qui tunc temporis sanctos Dei persequentur, penes quos relinquuntur assumptionis indigni, qui corpus vel cadaver dicuntur: vel punitrices virtutes, quae facturae sunt impiorum, hic per aquilas denotantur. EUSEBIUS. Or by the eagles feeding on the dead animals, he has here described the rulers of the world, and those who shall at that time persecute the saints of God, in whose power are left all those who are unworthy of being taken up, who are called the body or carcass. Or by the eagles are meant the avenging powers which shall fly about to torment the wicked. Augustinus de Cons. Evang: Haec autem quae Lucas hic ponit vel recordatur praeoccupando, ut prius commemoraret quae post a domino dicta sunt, vel bis a domino dicta facit intelligi AUG. Now these things which Luke has given us in a different place from Matthew, he either relates by anticipation, so as to mention beforehand what was afterwards spoken by our Lord, or he means us to understand that they were twice uttered by Him.
Caput 18 CHAPTER XVIII Lectio 1
Theophylactus: Postquam aerumnarum et periculorum dominus meminit, subdit horum remedium, quod est oratio iugis et praemeditata; unde dicit dicebat autem et parabolam ad illos, quoniam oportet semper orare, et non deficere. THEOPHYL. Our Lord having spoken of the trials and dangers which were coming, adds immediately afterward their remedy, namely, constant and earnest prayer. Chrysostomus: Qui te redemit, quid te facere voluit demonstravit. Non vult te cessare a precibus; vult te beneficia meditari dum petis: vult te rogando accipere quod benignitas desiderat impertiri. Nec unquam oranti beneficia denegat qui ut orantes non deficiant, sua pietate instigat. Hortamenta domini libenter admitte: quod praecepit, velle debes; nolle, si ipse dominus prohiberet. Denique considera quanta est tibi concessa felicitas, orationibus fabulari cum Deo, quod desideras postulare; qui et si verbis silet, tamen beneficiis respondet; non aspernatur quod petis, non taedet nisi forte tacueris. CHRYS. He who has redeemed you, has shown you what He would have you do. He would have you be instant in prayer, He would have you ponder in your heart the blessings you are praying for, He would have you ask and receive what His goodness is longing to impart. He never refuses His blessings to them that pray, but rather stirs men up by His mercy not to faint in praying. Gladly accept the Lord’s encouragement: be willing to do what He commands, not to do what He forbids. Lastly, consider what a blessed privilege is granted you, to talk with God in your prayers, and make known to Him all your wants, while He though not in words, yet by His mercy, answers you, for He despises not petitions, He tires not but when you are silent. Beda: Dicendum est autem, eum semper orare et non deficere qui canonicis horis rogare non desistit; aut omnia quae iustus secundum Deum gerit et dicit, ad orationem sunt reputanda. BEDE; We should say that he is always praying, and faints not, who never fails to pray at the canonical hours. Or all things which the righteous man does and says towards God, are to be counted as praying. Augustinus de quaest. Evang: Parabolas autem dominus aut secundum similitudinem ponit, sicut de feneratore, qui cum duobus debitoribus donasset quod debebant, ab eo plus dilectus est cui plus donavit; aut de ipsa similitudine aliquid probat, veluti est illud, quod si fenum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit, quanto magis vos, modicae fidei? Hic ergo iniquus iudex non ex similitudine, sed ex dissimilitudine adhibitus est, de quo subditur iudex quidam erat in quadam civitate, qui Deum non timebat, et hominem non reverebatur. AUG. Our Lord utters His parables, either for the sake of the comparison, as in the instance of the creditor, who when forgiving his two debtors all that they owed him was most loved by him who owed him most; or on account of the contrast, from which he draws his conclusion; as, for example, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall he not much more clothe you, O you of little faith. So also here when he brings forward the case of the unjust judge. Theophylactus: Vide quod impudentem erga homines esse, gravioris est mali indicium: Deum enim quamplures non timent, attamen humano cohibentur pudore, et ideo minus peccant; cum vero fit aliquis impudens etiam quoad homines, tunc excrescit cumulus vitiorum. Sequitur vidua autem quaedam erat in illa civitate. THEOPHYL. We may observe, that irreverence towards man is a token of a greater degree of wickedness. For as many as fear not God, yet are restrained by their shame before men, are so far the less sinful; but when a man becomes reckless also of other men, the burden of his sins is greatly increased. It follows, And there was a widow in that city. Augustinus: Ista vidua potest habere similitudinem Ecclesiae, quae desolata videtur donec veniat dominus, qui nunc in secreto curam eius gerit. Sed quia sequitur et veniebat ad eum dicens: vindica me de adversario meo. Et nolebat per multum tempus, hic monet cur electi Dei se vindicare deprecentur, quod etiam in Apocalypsi Ioannis de martyribus dicitur, cum apertissime moneamur ut pro nostris inimicis et persecutoribus oremus. Intelligendum est autem eam vindictam esse iustorum ut omnes mali pereant. Pereunt autem duobus modis: aut conversione ad iustitiam, aut amissa per supplicium potestate. Itaque si omnes homines convertentur ad Deum, Diabolus tamen remaneret in saeculi fine damnandus; quem finem cum iusti videre desiderant, non absurde vindictam desiderare dicuntur. AUG. The widow may be said to resemble the Church, which appears desolate until the Lord shall come, who now secretly watches over her. But in the following words, And she came to him, saying, Avenge me, &c. we are told the reason why the elect of God pray that they may be avenged; which we find also said of the martyrs in the Revelations of St. John, though at the same time we are very plainly reminded to pray for our enemies and persecutors. This avenging of the righteous then we must understand to be, that the wicked may perish. And they perish in two ways, either by conversion to righteousness, or by punishment having lost the opportunity of conversion. Although, if all men were converted to God, there would still remain the devil to be condemned at the end of the world. And since the righteous are longing for this end to come, they are not unreasonably said to desire vengeance. Cyrillus: Vel aliter. Quoties nobis ab aliquibus irrogantur offensae, tunc gloriosam esse putabimus oblivionem malorum: quoties vero aliquid ad ipsam Dei gloriam peccant, contra dogmatis divini ministros bellantes, tunc Deum adimus postulantes subsidium, et exclamantes contra impugnantes gloriam eius. CYRIL; Or else; Whenever men inflict injury upon us, we must then think it a noble thing to be forgetful of the evil; but when they offend against the glory of God by taking up arms against the ministers of God’s ordinance, we then approach God imploring His help, and loudly rebuking them who impugn His glory. Augustinus: Apud iniquissimum ergo iudicem usque ad effectum implendi desiderii valuit trahere perseverantia deprecantis; unde sequitur post haec autem dixit intra se: etsi Deum non timeo, neque hominem revereor, tamen quia molesta est mihi haec vidua, vindicabo illam, ne in novissimo veniens sugillet me. Multo igitur certiores esse debent qui Deum perseveranter rogant, fontem iustitiae atque misericordiae; unde sequitur ait autem dominus: audite quid iudex iniquitatis dicat. Deus autem non faciet vindictam electorum suorum clamantium ad se die ac nocte et patientiam habebit in illis? AUG. If then with the most unjust judge, the perseverance of the suppliant at length prevailed even to the fulfillment of her desire, how much more confident ought they to feel who cease not to pray to God, the Fountain of justice and mercy? And so it follows. And the Lord said, Hear what, &c. Theophylactus: Quasi dicat: si iudicem imbutum quolibet scelere demulsit assiduitas, quanto magis patrem misericordiae Deum flectemus ad pietatem orando? Unde sequitur dico autem vobis, quia cito faciet vindictam illorum. Tentaverunt autem quidam subtilius hanc indagare parabolam; dicunt enim viduam esse quamlibet animam quae pristinum virum, scilicet Diabolum, excludit, ob hoc ei adversantem quod accedit ad Deum iustitiae iudicem; qui neque Deum timet, nam ipse solus est Deus; sed nec veretur hominem, non est enim apud Deum personarum acceptio. Huius igitur viduae, idest animae supplicantis, iugiter sibi contra Diabolum miseretur Deus, demulcente eum instantia eius. Postquam autem dominus docuit quod utendum sit in tempore consummationis oratione pro tunc futuris periculis, subdit verumtamen filius hominis veniens, putas, inveniet fidem in terra? THEOPHYL. As if He said, If perseverance could melt a judge defiled with every sin, how much more shall our prayers incline to mercy God the Father of all mercies! But some have given a more subtle meaning to the parable, saying, that the widow is a soul that has put off the old man, (that is, the devil,) who is her adversary, because she approaches God, the righteous Judge, who neither fears (because He is God alone) nor regards man, for with God there is no respect of persons. Upon the widow then, or soul ever supplicating Him against the devil, God shows mercy, and is softened by her importunity. After having taught us that we must in the last days resort to prayer because of the dangers that are coming, our Lord adds, Nevertheless, when the Son of man comes, shall he find faith on the earth? Augustinus de Verb. Dom: Dicit autem dominus de fide quae perfecta est: ipsa enim vix invenitur in terra. Ecce plena est Ecclesia Dei: quis huc accederet, si nulla esset fides: quis non montes transferret, si plena esset fides? AUG. Our Lord speaks this of perfect faith, which is seldom found on earth. See how full the Church of God is; were there no faith, who would enter it? Were there perfect faith, who would not move mountains? Beda: Cum autem omnipotens conditor in forma filii hominis apparuerit, tanta erit raritas electorum, ut non tam ob clamorem fidelium, quam torporem aliorum, totius mundi sit acceleranda ruina. Quod autem dominus hic quasi dubitative dicit, non dubitat, sed arguit: nam et nos aliquando de rebus quas certas habemus, increpative verbum dubitationis promimus; ut si dicatur servo: considera, forsitan dominus tuus sum. BEDE; When the Almighty Creator shall appear in the form of the Son of man, so scarce will the elect be, that not so much the cries of the faithful as the torpor of the others will hasten the world’s fall. Our Lord speaks then as it were doubtfully, not that He really is in doubt, but to reprove us; just as we sometimes, in a matter of certainty, might use the words of doubt, as, for instance, in chiding a servant, “Remember, am I not your master?” Augustinus: Hoc autem dominus adicit, ut ostendat quod si fides deficit, oratio perit. Ergo ut oremus credamus, et ut ipsa fides non deficiat oremus. Fides fundit orationem, fusa oratio fidei impetrat firmitatem. AUG. Our Lord adds this to show, that when faith fails, prayer dies. In order to pray then, we must have faith, and that our faith fail not, we must pray. Faith pours forth prayer, and the pouring forth of the heart in prayer gives steadfastness to faith.
Lectio 2
Augustinus de Verb. Dom: Quia fides non est superborum, sed humilium, praemissis subiecit parabolam de humilitate, et contra superbiam; unde dicitur dixit autem et ad quosdam qui in se confidebant tamquam iusti, et aspernabantur ceteros, parabolam istam. AUG. Since faith is not a gift of the proud but of the humble, our Lord proceeds to add a parable concerning humility and against pride. Theophylactus: Quia enim superbia plus quam aliae passiones vexat hominum mentes, ideo crebrius de hac monet. Est autem superbia Dei contemptus: quoties enim aliquis non Deo sed sibi ascribit bona quae facit, quid est aliud quam Dei negatio? Causa igitur confidentium in seipsis, non autem totum attribuentium Deo, sed ob hoc etiam ceteros contemnentium, parabolam proponit, ostendens quod iustitia quamvis hominem approximet Deo, si tamen assumat superbiam, ad infimum deicit hominem; unde sequitur duo homines ascenderunt in templum ut orarent: unus Pharisaeus, et alter publicanus. THEOPHYL. Pride also beyond all other passions disturbs the mind of man. And hence the very frequent warnings against it. It is moreover a contempt of God; for when a man ascribes the good he does to himself and not to God, what else is this but to deny God? For the sake then of those that so trust in themselves, that they will not ascribe the whole to God, and therefore despise others, He puts forth a parable, to show that righteousness, although it may bring man up to God, yet if he is clothed with pride, casts him down to hell. Graecus: Diligentiam quidem orationis docuit nos per viduam et iudicem; hic autem per Pharisaeum et publicanum docet nos quomodo sint ei dirigenda precamina, ne sit infructuosum orationis negotium. Condemnatus est autem Pharisaeus, cum incaute oraret; nam sequitur Pharisaeus autem stans, haec apud se orabat. GREEK EX. To be diligent in prayer was the lesson taught by our Lord in the parable of the widow and the judge, He now instructs us how we should direct our prayers to Him, in order that our prayers may not be fruitless. The Pharisee was condemned because he prayed heedlessly. As it follows, The Pharisee stood and prayed with himself. Theophylactus: Per hoc quod dicit stans, elatum eius animum notat: ipso enim habitu superbissimus videbatur. THEOPHYL. It is said “standing,” to denote his haughty temper. For his very posture betokens his extreme pride. Basilius: Dicit autem apud se orabat; quasi non apud Deum, quia ad seipsum redibat per peccatum superbiae; sequitur enim Deus, gratias ago tibi. BASIL; “He prayed with himself,” that is, not with God, his sin of pride sent him back into himself. It follows, God, I thank you. Augustinus: Non reprehenditur quia Deo gratias agebat, sed quia nihil sibi addi cupiebat. Ergo iam plenus es, iam abundas; non est quare dicas: dimitte nobis debita nostra. Quis est igitur qui impune oppugnat gratiam, si reprehenditur qui superbe agit gratias? Audiant qui dicunt: Deus me hominem fecit; ego me iustum facio. O peior et detestabilior Pharisaeo, qui superbe iustum se dicebat, sed tamen inde gratias Deo agebat. AUG. His fault was not that he gave God thanks, but that he asked for nothing further. Because you are full and abound, you have no need to say, Forgive us our debts. What then must be his guilt who impiously fights against grace, when he is condemned who proudly gives thanks? Let those hear who say, “God has made me man, I made myself righteous. O worse and more hateful than the Pharisee, who proudly called himself righteous, yet gave thanks to God that he was so. Theophylactus: Attende autem seriem orationis Pharisaei. Primo namque dixit quae ei aberant, deinde subiungit quae habebat; sequitur enim quia non sum sicut ceteri hominum, raptores, iniusti, adulteri. THEOPHYL. Observe the order of the Pharisee’s prayer. He first speaks of that which he had not, and then of that which he had. As it follows, That I am not as other men are. Augustinus: Diceret saltem: sicut multi homines. Quid est ceteri homines, nisi omnes praeter ipsum? Ego, inquit, iustus sum, ceteri peccatores. AUG. He might at least have said, “as many men;” for what does he mean by “other men,” but all besides himself? “I am righteous, he says, the rest are sinners.” Gregorius Moralium: Quatuor quippe sunt species quibus omnis tumor arrogantium demonstratur: cum bonum aut a semetipsis habere se aestimant; aut si sibi datum desuper credunt, pro suis se hoc accepisse meritis putant; aut certe cum iactant se habere quod non habent; aut despectis ceteris singulariter videri appetunt habere quod habent; unde et Pharisaeus hic bonorum sibi operum merita singulariter tribuit. GREG. There are different shapes in which the pride of self-confident men presents itself; when they imagine that either the good in them is of themselves; or when believing it is given them from above, that they have received it for their own merits; or at any rate when they boast that they have that which they have not. Or lastly, when despising others they aim at appearing singular in the possession of that which they have. And in this respect the Pharisee awards to himself especially the merit of good works. Augustinus: Ecce autem ex vicino publicano maioris erat ei tumoris occasio; sequitur enim velut etiam hic publicanus; quasi dicat: ego solus sum, iste de ceteris est. AUG. See how he derives from the Publican near him a fresh occasion for pride. It follows, Or even as this Publican; as if he says, “I stand alone, he is one of the others.” Chrysostomus: Non enim satiaverat contemptum eius tota humana natura, sed et publicanum aggressus est. Moderatius autem peccasset, si publicanum excepisset; nunc autem uno verbo et absentes invadit, et vulnera praesentis lacessit. Non est autem gratiarum actio invectiva aliorum. Si regratiaris Deo, ipse tibi tantum sufficiat, nec te ad homines transferas, nec proximum condemnes. CHRYS. To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. To give thanks is not to heap reproaches on others. When you returns thanks to God, let Him be all in all to you. Turn not your thoughts to men, nor condemn your neighbor. Basilius: Discrepat autem elatus a conviciatore sola habitudine: is enim in alios utitur conviciis, hic autem se mentis temeritate extollit. BASIL; The difference between the proud man and the scorner is in the outward form alone. The one is engaged in reviling others, the other in presumptuously extolling: himself. Chrysostomus: Qui autem aliis conviciatur, sibi et aliis multa mala facit. Primo enim audientem reddit peiorem: quia si sit peccator, fit laetior, criminis invento collega; si sit iustus, extollitur, per aliena crimina inductus de se magna putare. Secundo communitatem Ecclesiae laedit: non enim omnes audientes vituperant eum solum qui peccavit, sed ritui Christiano contumelias innectunt. Tertio Dei gloriam blasphemare facit: sicut enim nobis recte agentibus nomen Dei glorificatur, sic nobis peccantibus blasphematur. Quarto eum qui audivit opprobria, confundit, impudentiorem eum et adversarium faciens. Quinto statuit se poenae obnoxium, rebus prolatis quae sibi non conveniunt. CHRYS. He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immovable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly. Theophylactus: Expedit autem non solum declinare a malo, sed etiam agere bonum; et ideo cum dixisset: non sum sicut adulteri, subiungit per oppositum ieiuno bis in sabbato. Sabbatum hi dicebant hebdomadam ab ultima die quietis. Ieiunabant enim Pharisaei secunda et quinta feria. Sic igitur ieiunia obiecit contra passionem adulterii: nam ex voluptate est lascivia. Rapacibus vero et iniustis opposuit decimarum solutionem; sequitur enim decimas do omnium quae possideo; quasi dicat: adeo rapinas et nequitias refugio ut etiam mea contribuam. THEOPHYL. It becomes us not only to shun evil, but also to do good; and so after having said, I am not as other men are, extortioners, unjust, adulterers, he adds something by way of contrast, I fast twice in a week. They called the week the Sabbath, from the last day of rest. The Pharisees fasted upon the second and fifth day. He therefore set fasting against the passion of adultery, for lust is born of luxury; but to the extortioners and usurists he opposed the payment of tithes; as it follows, I give tithes of all I possess; as if he says, So far am I from indulging in extortion or injuring, that I even give up what is my own. Gregorius Moralium: Ecce civitatem cordis sui insidiantibus hostibus per elationem aperuit, quam frustra per ieiunium et orationem clausit. Incassum munita sunt cetera, cum locus unus, de quo hosti patet aditus, munitus non est. GREG. So it was pride that laid bare to his wily enemies the citadel of his heart, which prayer and fasting had in vain kept closed. Of no use are all the other fortifications, as long as there is one place which the enemy has left defenseless. Augustinus: Quaere autem in verbis eius: nihil invenies quod Deum rogaverit: ascendit quidem orare, noluit Deum rogare, sed se laudare, et roganti insultare. Publicanum autem cordis conscientia removebat, sed pietas applicabat; unde sequitur et publicanus a longe stans nolebat nec oculos ad caelum levare. AUG. If you look into his words, you will find that he asked nothing of God. He goes up indeed to pray, but instead of asking God, praises himself; and even insults him that asked. The Publican, on the other hand, driven by his stricken conscience afar off, is by his piety brought near. Theophylactus: Quamvis autem publicanus stetisse dicatur, distabat tamen a Pharisaeo tam verbis quam habitu, nec non et corde contrito: nam verebatur oculos levare in caelum, censens indignos visionis supernae eos qui maluerunt bona terrena spectare et quaerere; necnon et pectus tundebat; unde sequitur sed percutiebat pectus suum, cor quodammodo pungens causa cogitationum pravarum, nec non et excitans ut dormitans: unde non aliud quam Deum propitiatorem petebat; sequitur enim dicens: Deus, propitius esto mihi peccatori. THEOPHYL. Although reported to have stood, the Publican yet differed from the Pharisee, both in his manner and his words, as well as in his having a contrite heart. For he feared to lift up his eyes to heaven, thinking unworthy of the heavenly vision those which had loved to gaze upon and wander after earthly things. He also smote his breast, striking it as it were because of the evil thoughts, and moreover rousing it as if asleep. And thus he sought only that God would be reconciled to him, as it follows, saying, God, be merciful. Chrysostomus: Audivit quia non sum velut hic publicanus, nec indignatus est, sed compunctus: detexit ille vulnus, quaerit hic medicinam. Nemo igitur illud frigidum proferat verbum: non audeo, pudorosus sum, non possum aperire os. Talis reverentia est diabolica: vult enim Diabolus obserare tibi fores accessus ad Deum. CHRYS. He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against you every door of access to God. Augustinus: Quid igitur miraris si Deus ignoscit, quando ipse agnoscit? De longinquo stabat; Deo tamen appropinquabat, et eum dominus de prope attendebat: excelsus enim dominus, et humilia respicit; nec oculos ad caelum levabat ut respiceret; tremebat conscientia, spes sublevabat; percutiebat pectus suum, poenas de seipso exigebat: propterea dominus confitenti parcebat. Audisti superbum accusatorem, audisti humilem reum: audi nunc iudicem dicentem amen dico vobis: descendit hic iustificatus in domum suam ab illo. AUG. Why then marvel you, whether God pardons, since He himself acknowledges it. The Publican stood afar off, yet drew near to God. And the Lord was nigh to him, and heard him, For the Lord is on high, yet has he regard to the lowly. He lifted not so much as his eyes to heaven; that he might be looked upon, he looked not himself. Conscience weighed him down, hope raised him up, he smote his own breast, he exacted judgment upon himself. Therefore did the Lord spare the penitent. You have heard the accusation of the proud, you have heard the humble confession of the accused. Hear now the sentence of the Judge: Verily I say to you, this man went down to his house justified rather than the other. Chrysostomus: Geminos aurigas et duas bigas in stadio positas sermo praesens proponit: in altera peccatum et humilitatem: et vides bigam peccati superare iustitiam, non propriis virtutibus, sed humilitatis coniunctae; illam vero devictam non fragilitate iustitiae, sed mole et tumore superbiae: nam sicut humilitas per sui eminentiam peccati pondus superat, et saliens attingit Deum; sic superbia ob sui molem de facili iustitiam deprimit. Si ergo plura facta strenue geras, putas autem te posse praesumere, tota caruisti oratione; si vero mille feras in conscientia fasces reatuum, et hoc solum de te credas quod es infimus omnium, multam obtinebis ante Deum fiduciam. Et ideo suae sententiae causam assignans subdit quia omnis qui se exaltat, humiliabitur; et qui se humiliat, exaltabitur. Humilitatis nomen multiplex est. Est enim quaedam virtus humilitas, iuxta illud: cor contritum et humiliatum, Deus, non despicies. Est et humilitas ab aerumnis, iuxta illud: humiliavit in terra vitam meam. Est et humilitas a peccatis et superbia et insatiabilitate divitiarum: quid enim humilius his qui se submittunt in divitiis et potentatu, et haec reputant magna? CHRYS This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore you are earnest and constant in well doing, yet think you may boast yourself, you are altogether devoid of the fruits of prayer. But you that bear a thousand loads of guilt on your conscience, and only think this thing of yourself that you are the lowest of all men, shall gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalts himself shall be abased, and he that humbles himself shall be exalted. The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, you will not despise. There is also a humility arising from sorrows, as, He has humbled my life upon the earth. There is a humility derived from sin, and the pride and insatiability of riches. For can anything be more low and debased than those who grovel in riches and power, and count them great things? Basilius: Similiter etiam et exaltari laudabiliter contingit, quando scilicet non humilia cogitas, sed mens tua est per magnanimitatem in virtutem erecta. Talis autem animi celsitudo est eminentia in tristitiis, terrenorum contemptus, conversatio in caelis: et videtur huiusmodi mentis sublimitas eamdem habere differentiam ad elationem quam arrogantia parit, quam habet corpulentia corporis bene dispositi ad inflationem carnis cum ex hydropisi tumet. BASIL; In like manner it is possible to be honorably elated when your thoughts indeed are not lowly, but your mind by greatness of soul is lifted up towards virtue. This loftiness of mind is seen in a cheerfulness amidst sorrow or a kind of noble dauntlessness in trouble, a contempt of earthly things, and a conversation in heaven. And this loftiness of mind seems to differ from that elevation which is engendered of pride, just as the stoutness of a well-regulated body differs from the swelling of the flesh which proceeds from dropsy. Chrysostomus: Haec igitur fastus inflatio ab ipsis caelis potest deprimere non caventem; humilitas vero et ab ipsa abysso reatuum hominem sublimare: haec enim prae Pharisaeo publicanum salvavit, latronem ante apostolos in Paradisum duxit; illa vero etiam incorpoream ingressa est potestatem. Ceterum si iuncta delicto humilitas tam facile currit, ut superbiam iustitiae transeat; si iustitiae coniunxeris eam, quomodo non ibit? Assistet ipsa tribunali divino in medio Angelorum cum fiducia multa. Rursus si fastus coniunctus iustitiae eam deprimere potuit, si coniunctus sit peccato, in quantam Gehennam detrudet? Hoc dico, non ut negligamus iustitiam, sed ut fastum vitemus. CHRYS. This inflation of pride can cast down even from heaven the man that takes not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, to what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride. Theophylactus: Sed forsitan mirabitur aliquis, quomodo Pharisaeus, cum pauca verba suae laudis protulerit, condemnatur; Iob vero cum plurima fuderit, coronatur. Eo scilicet quod Pharisaeus talia dicebat criminando alios, nulla ratione cogente; Iob vero, urgentibus eum amicis, et pressuris prementibus, coactus est proprias virtutes referre ad Dei gloriam, ne homines desisterent a profectu virtutis. THEOPHYL. But should any one perchance marvel that the Pharisee for uttering a few words in his own praise is condemned, while Job, though he poured forth many, is crowned, I answer, that the Pharisee spoke these at the same time that he groundlessly accused others; but Job was compelled by an urgent necessity to enumerate his own virtues for the glory of God, that men might not fall away from the path of virtue. Beda: Typice autem Pharisaeus est populus Iudaeorum, qui ex iustificationibus legis extollit merita sua; publicanus vero gentilis est, qui longe a Deo positus, confitetur peccata sua; quorum unus superbiendo recessit humiliatus, alter lamentando appropinquare meruit exaltatus. BEDE; Typically, the Pharisee is the Jewish people, who boast of their ornaments because of the righteousness of the law, but the Publican is the Gentiles, who being at a distance from God confess their sins. Of whom the one for His pride returned humbled, the other for his contrition was thought worthy to draw near and be exalted.
Lectio 3
Theophylactus: Post praedicta, humilitatem dominus docet per ea quae fecit, non repellens, sed gratanter parvulos admittens; unde dicitur afferebant autem ad illum infantes, ut eos tangeret. THEOPHYL. After what He had said, our Lord teaches us a lesson of humility by His own example; He does not turn away the little children who are brought to Him, but graciously receives them. Augustinus de Verb. Dom: Cui afferuntur tangendi nisi salvatori? Sed si salvator est, salvandi offeruntur illi qui venit salvum facere quod perierat. Ubi isti perierant, quantum ad ipsos pertinet innocentes? Sed secundum apostolum, per unum hominem intravit peccatum in orbem terrarum. Veniant ergo parvuli, ut languidi ad medicum, perditi ad redemptorem. AUG. To whom are they brought to be touched, but to the Savior? And as being the Savior they are presented to Him to be saved, who came to save that which was lost. But with regard to these innocents, when were they lost? The Apostle says, By one man sin entered into the world. Let then the little children come as the sick to a physician, the lost to their Redeemer. Ambrosius: Durum autem aliquibus videri potest quod discipuli dominum infantulos adire prohibebant; sequitur enim quod cum viderent discipuli, increpabant illos. Ubi vel mysterium intelligas, vel affectum. Neque enim hoc invidia aut in pueros mentis asperitate faciebant; sed sedulae servitutis obsequia domino deferebant, ne comprimeretur a turbis. Respuenda quippe est utilitas nostra ubi divinitatis iniuria est. In mysterio autem, quia prius salvari populum Iudaeorum, ex quo secundum carnem nati fuerant, gestiebant. Sciebant quidem mysterium quod utrisque populis vocatio deberetur: nam et pro Chananaea muliere supplicarunt; sed fortasse adhuc ordinem nesciebant; unde sequitur Iesus autem convocans eos dixit: sinite parvulos venire ad me, et nolite vetare eos: talium est enim regnum Dei. Non aetas praefertur aetati: alioquin obesset adolescere. Cur ergo pueros dicit aptos esse regno caelorum? Fortasse quia malitiam nesciant, fraudare non noverint, referire non audeant, scortari ignorent, opes, honorem, ambitionem non appetant. Sed non ignorare ista, virtus est, sed contemnere: non enim virtus est non posse peccare, sed nolle. Non igitur pueritia, sed aemula puerilis simplicitatis bonitas designatur. AMBROSE; It may be thought strange by some that the disciples wished to prevent the little children from coming to our Lord, as it is said, when they saw it, they rebuked them. But we must understand in this either a mystery, or the effect of their love to Him. For they did it not from envy or harsh feeling towards the children, but they manifested a holy zeal in their Lord’s service, that he might not be pressed by the crowds. Our own interest must be given up where an injury is threatened to God. But we may understand the mystery to be, that they desired the Jewish people to be first saved, of whom they were according to the flesh. They knew indeed the mystery, that to both nations the call was to be made, (for they entreated for the Canaanitish woman,) but perhaps they were still ignorant of the order. It follows, But Jesus called them to him, and said, Suffer little children, &c. One age is not preferred to another, else it were hurtful to grow up. But why does He say that children are fitter for the kingdom of heaven? It is because they are ignorant of guile, are incapable of theft, dare not return a blow, are unconscious of lust, have no desire for wealth, honors, or ambition. But to be ignorant of these things is not virtue, we must also despise them. For virtue consists not in our inability to sin, but in our unwillingness. Childhood then is not meant here, but that goodness which rivals the simplicity of childhood. Beda: Unde signanter dixit talium, non istorum, ut ostenderet non aetatem regnare, sed mores; et his qui similem haberent innocentiam et simplicitatem, praemia repromitti. BEDE; If Hence our Lord pointedly says, of such, not “of these,” to show that to character, not to age, is the kingdom given, and to such as have a childlike innocence and simplicity is the promise of the reward. Ambrosius: Denique hoc salvator expressit dicens amen dico vobis: quicumque non acceperit regnum Dei sicut puer, non intrabit in illud. Quis puer imitandus est apostolis Christi, nisi de quo Isaias dixit: puer natus est nobis, qui cum malediceretur, non maledicebat? Itaque in pueritia est quaedam venerabilis morum senectus, et in senectute innocens pueritia. AMBROSE; Lastly, our Savior expressed this when He said, Verily I say to you, Whoever will not receive the kingdom of God as a little child, &c. What child were Christ’s Apostles to imitate but Him of whom Esaias speaks, Unto us a Child is given? Who when He was reviled, reviled not again. So that there is in childhood a certain venerable antiquity, and in old age a childlike innocence. Basilius: Suscipiemus autem regnum Dei ut puer, si dispositi fuerimus erga doctrinam domini ut puer, in disciplina, nequaquam contradicens nec disputans cum magistris, sed credibiliter et obedienter imbibens documenta. BASIL; We shall receive the kingdom of God as a child if we are disposed towards our Lord’s teaching as a child under instruction, never contradicting nor disputing with his masters, but trustfully and teachably imbibing learning. Theophylactus: Gentilium ergo sapientes quaerentes sapientiam in mysterio, quod est regnum Dei, nec volentes hoc absque fide syllogisticae probationis admittere, merito exclusi sunt ab hoc regno. THEOPHYL. The wise men of the Gentiles therefore who seek for wisdom in a mystery, which is the kingdom of God, and will not receive this without the evidence of logical proof, are rightly shut out from this kingdom.
Lectio 4
Beda: Audierat princeps quidam a domino, tantum eos qui puerorum vellent esse similes, regnum Dei intraturos; atque ideo poscit sibi non per parabolam, sed palam, quibus operum meritis vitam aeternam consequatur, exponi; unde dicitur et interrogavit eum quidam princeps, dicens: magister bone, quid faciendo vitam aeternam possidebo? BEDE; A certain ruler having heard our Lord say, that only those who would be like little children should enter the kingdom of heaven, entreats Him to explain to him not by parable but openly by what works he may merit to obtain eternal life. Ambrosius: Tentator princeps iste magistrum bonum dixit, qui Deum bonum dicere debuisset: nam licet in divinitate bonitas sit, et in bonitate divinitas, tamen addendo magister bone, in portione bonum dixit, non in universitate: nam Deus in universitate bonus, homo ex parte. AMBROSE; That ruler tempting Him said, Good Master, he ought to have said, Good God. For although goodness exists in divinity and divinity in goodness, yet by adding Good Master, he uses good only in part, not in the whole. For God is good altogether, man partially. Cyrillus: Putavit autem se Christum capere, dum vituperaret Mosaicum praeceptum, introduceret vero sua statuta. Accedit ergo ad magistrum, et bonum eum nuncupans, dicit se velle doceri. Quia ergo tentative quaerebat, qui apprehendit sapientes in astutia sua, convenienter ei respondet; nam sequitur dixit autem ei Iesus: quid me dicis bonum? Nemo bonus nisi solus Deus. CYRIL; Now he thought to detect Christ in blaming the law of Moses, while He introduced His own commands. He went then to the Master, and calling Him good, says that he wishes to be taught by Him, for he sought to tempt Him. But He who takes the wise in their craftiness answers him fitly as follows, Why call you me good? there is none good, save God alone. Ambrosius: Non bonum se negat, sed Deum designat. Bonus quidem non est, nisi plenus bonitatis. Quod si quem moveat quia nemo bonus, moveat et illud nisi Deus. Quod si a Deo filius non excipitur, utique nec a bono Christus excipitur: nam quomodo non bonus ex bono natus? Arbor enim bona fructus bonos facit. Quomodo non bonus, cum bonitatis suae substantia ex patre assumpta non degeneravit in filio, quae non degeneravit in spiritu? Spiritus tuus bonus deducet me in terram rectam. Quod si bonus spiritus qui accepit a filio, bonus utique et ille qui tradidit. Itaque quia legisperitus est iste qui tentat, sicut in libro alio demonstratur, ei bene dixit nemo bonus nisi unus Deus: ut admoneret, quia scriptum est: non tentabis dominum Deum tuum; sed magis confiteretur domino, quoniam bonus. AMBROSE; He does not deny that He is good, but points to God. None is good then except he be full of goodness. But should it strike any one that it is said, none is good, let this also strike him, save God, and if the Son is not excepted from God, surely neither is Christ excepted from good. For how is He not good who is born from good? A good tree brings forth good fruits. How is He not good, seeing that the substance of His goodness which He took to Him from the Father has not degenerated in the Son which did not degenerate in the Spirit. Your good spirit, he says, shall lead me into a land of uprightness. But if the Spirit is good who received from the Son, verily He also is good who gave It. Because then it was a lawyer who tempted Him, as is plainly strewn in another book, He therefore well said, None is good, save God, that He might remind him that it was written, You shall not tempt the Lord your God, but he the rather gives thanks to the Lord that He is good. Chrysostomus in Matthaeum: Vel aliter. Avarum quidem dicere hunc principem non verebor: nam hoc Christus ei improperat; tentatorem autem minime. CHRYS. Or else; I shall not hesitate to call this ruler covetous, for with this Christ reproaches him, but I say not that he was a tempter. Titus: Ergo cum dicit magister bone, quid faciendo vitam aeternam possidebo? Idem est ac si dicat: bonus es: dignare me responso in eo quod quaero: doctus sum vetus testamentum, te tamen praestantiorem video non promittentem terram, sed praedicantem regnum caelorum. Dic ergo mihi, quid faciendo vitam aeternam potero possidere? Intentionem igitur attendens salvator, quia fides est via ad opera, cum dixisset ille quid faciam? Hac quaestione omissa, in notitiam fidei eum ducit: velut si quis interrogaret medicum: quid comedam? Et ille ostenderet quae deberent cibum praecedere; et ideo eum ad patrem remittit, dicens quid me dicis bonum? Non quod ipse bonus non esset: erat enim bonum ex bono patre germen, bonus boni filius. TITUS BOST. When he says then, Good Master, what shall I do to inherit eternal life? it is the same as if he says, You are good; vouchsafe me then an answer to my question. I am learned in the Old Testament, but I see in you something far more excellent. For you make no earthly promises, but preach the kingdom of heaven. Tell me then, what shall I do to inherit eternal life? The Savior then considering his meaning, because faith is the way to good works, passes over the question he asked, and leads him to the knowledge of faith; as if a man was to ask a physician, “What shall I eat?” and he was to show him what ought to go before his food. And then He sends him to His Father, saying, Why call you me good? not that He was not good, for He was the good branch from the good tree, or the good Son of the good Father. Augustinus de Cons. Evang: Potest autem videri distare aliquid quod secundum Matthaeum dicitur: quid me interrogas de bono? Quod ad illud magis referri potest quod ait ille quaerens: quid boni faciam? Ibi enim et bonum nominavit, et interrogatio est. Commodissime ergo intelligitur utrumque dictum: quid me dicis bonum? Et: quid me interrogas de bono? Quod ad illud magis referri potest. AUG. It may seem that the account given in Matthew is different, where it is said, “Why ask you me of good?” which might apply better to the question which he asked, What good shall I do? In this place he both calls Him good, and asks the question about good. It will be best then to understand both to have been said, Why call you me good? and, Why ask you me of good? though the latter may rather be implied in the former. Titus: Denique postquam docuit cognitionem fidei, subiungit mandata nosti; quasi dicat: quando prius Deum noveris, tunc optime quaeres quid facias. TITUS BOST. After instructing him in the knowledge of the faith, He adds, you know the commandments. As though He said, Know God first, and then will it be time to seek what you ask. Chrysostomus: Expectante autem principe audire Christum dicentem: recedas a mandatis Mosaicis, et meis attende, ad Mosaica eum mittit; unde sequitur non occides, non moechaberis. CYRIL; But the ruler expected to hear Christ say, Forsake the commandments of Moses, and listen to Mine. Whereas He sends him to the former; as it follows, You shall not kill, you shall not commit adultery. Theophylactus: Primo quidem lex ea corrigit ad quae facilius labimur, ut moechari, cuius incentivum est intrinsecum et naturale; et occidere, quia immanis bellua furor; sed furtum et falsi testimonii culpam raro contingit incurrere. Sed et graviora illa existunt; et ideo secundario furtum et falsum testimonium ponit, ut rarius fallentia et leviora; sequitur enim non furtum facies, non falsum testimonium dices. THEOPHYL. The law first forbids those things to which we are most prone, as adultery for instance, the incitement to which is within us, and of our nature; and murder, because rage is a great and savage monster. But theft and bearing false witness are sins which men seldom fall into. And besides, the former also are the more grievous sins, therefore He places theft and bearing false witness in the second place, as both less common, and of less weight than the other. Basilius: Non est autem intelligendum fures esse solum bursarum incisores, vel latrocinantes in balneis; sed et si qui duces legionum statuti, vel commisso sibi regimine civitatum aut gentium, hoc quidem furtim tollunt, hoc vero vi ac publice exigunt. BASIL; Now we must not understand by thieves, only such as cut strips off hides, or commit robberies in the baths. But all such also as, when appointed leaders of legions, or installed governors of states or nations, are guilty of secret embezzlement, or violent and open exactions. Titus: Sed videas in non agendo praecepta consistere: quoniam si moechatus non fueris, castus es; si non fureris, benevolus; si falso non testeris, veridicus. Attende virtutem iam facilem per bonitatem statuentis: nam mali fugam ingerit, non boni exercitium; quaelibet autem quies quolibet est facilior opere. TITUS BOST. But you may observe that these commandments consist in not doing certain things; that if you have not committed adultery, you are chaste; if you steal not, honestly disposed; if you bear not false witness, truth-telling. Virtue then we see is rendered easy through the goodness of the Lawgiver. For He speaks of avoiding of evil, not practicing of good. And any cessation from action is easier than any actual work. Theophylactus: Sed quia in parentes committere quamquam magnum sit crimen, raro tamen accidit, post omnia ponit honora patrem tuum et matrem. THEOPHYL. Because sin against parents, although a great crime, very rarely happens, He places it last of all, Honor your father and mother. Ambrosius: Est autem honor non solum honorificentiae, sed etiam largitati. Honor enim est deferre pro meritis. Pasce patrem tuum, pasce matrem; et si paveris, adhuc non reddidisti dolores et cruciatus quos pro te mater passa est. Illi debes quod habes, huic debes quod es. Quantum iudicium, si pascat Ecclesia quos tu pascere nolis? Sed dices: quod eram parentibus collaturus, Ecclesiae mallem conferre. Non quaerit Deus donum de fame parentum; sed ut pascendos Scriptura dicit parentes, ita propter Deum relinquendos, si impediant devotae mentis affectum. Sequitur qui ait: haec omnia custodivi a iuventute mea. AMBROSE; Honor is concerned not only with paying respect, but also with giving bountifully. For it is honoring to reward deserts. Feed your father, feed your mother, and when you have fed them you have not requited all the pangs and agony your mother underwent for you. To the one you owe all you have, to the other all you are. What a condemnation, should the Church feed those whom you are able to feed! But it may be said, What was going to bestow upon my parents, I prefer to give to the Church. God seeks not a gift which will starve your parents, but the Scripture says as well that parents are to be fed, as that they are to be left for God’s sake, should they check the love of a devout mind. It follows, And he said, All these things have I kept from my youth up. Hieronymus: Mentitur adolescens. Si enim quod postpositum est in mandatis: diliges proximum tuum sicut teipsum, opere complesset, quomodo postea audiens: vade, et vende omnia quae habes, et da pauperibus, tristis abscessit? JEROME; The young man speaks false, for if he had fulfilled that which was afterwards placed among the commandments, You shall love your neighbor as yourself, how was it that when he heard, Go and sell all that you have, and give to the poor, he went away sorrowful? Beda: Vel non est putandus esse mentitus, sed simpliciter ut vixerit, scilicet exterius, esse confessus: alioquin nequaquam Marcus diceret quod Iesus intuitus eum dilexit eum. BEDE; Or we must not think him to have lied, but to have avowed that he had lived honestly, that is, at least in outward things, else Mark could never have said, And Jesus seeing him, loved him. Titus: Ostendit autem consequenter dominus quod si aliquis vetus testamentum peregit, perfectus non est, sed deest ei sequi Christum; unde subditur quo audito Iesus ait ei: adhuc unum tibi deest: omnia quaecumque habes vende, et da pauperibus, et habebis thesaurum in caelo; quasi dicat: quaeris quomodo sit possidenda vita aeterna: sparge facultates pauperibus, et obtinebis illam. Parva sunt quae impendis, magna quae recipis. TITUS BOST. Our Lord next declares, that though a man has kept the old covenant, he is not perfect, since he lacks to follow Christ. You yet lack one thing, Sell all that you have, &c. As if He says, you ask how to possess eternal life; scatter your goods among the poor, and you shall obtain it. A little thing is that you spend, you receive great things. Athanasius: Non enim mundum despicientes putemus grandia quidem abdicasse, quia tota terra est in comparatione caeli brevissima: quapropter si toti terrae dominaremur, ei abrenuntiantes, nihil dignum esset in comparatione regni caelorum. ATHAN. For when we despise the world, we must not imagine we have resigned any thing great, for the whole earth in comparison of the heaven is but a span long; therefore even should they who renounce it be lords of the whole earth, yet still it would be nothing worth in comparison of the kingdom of heaven. Beda: Quicumque ergo perfectus esse voluerit, oportet vendere quae habet, non ex parte, sicut Ananias fecit et Saphira, sed totum. BEDE; Whoever then wishes to be perfect must sell all that he has, not a part only, as Ananias and Sapphira did, but the whole. Theophylactus: Unde dicens omnia quae habes, summam paupertatem suadet; si quid enim restiterit, illius servus est. THEOPHYL. Hence when he says, All that you have, He inculcates the most complete poverty. For if there is any thing left over or remaining to you, you are its slave. Basilius: Non tamen docet facultates vendere eo quod naturaliter sint pravae; alioquin creatura Dei non essent: unde eas non tamquam malas abicere, sed dispensare monuit: et condemnatur aliquis, non quia eas possidet, sed quia eis abusus est: quo fit ut facultatum secundum mandata Dei dispensatio, et crimina deleat, et regnum conferat; unde subdit et da pauperibus. BASIL; He does not tell us to sell our goods, because they are by nature evil, for then they would not be God’s creatures; He therefore does not bid us cast them away as if they were bad, but distribute them; nor is any one condemned for possessing them, but for abusing them. And thus it is, that to lay out our goods according to God’s command both blots out sins, and bestows the kingdom. Chrysostomus: Poterat quidem Deus alere pauperes et sine hoc quod nos misereremur eorum; sed vult dantes dilectione astringi accipientibus. CHRYS. God might indeed feed the poor without our taking compassion upon them, but He wishes the givers to be bound by the ties of love to the receivers. Basilius: Dicente autem domino da pauperibus, puto non expedire cuiquam negligenter gerere, sed omnia diligenter disponere, praecipue per seipsum, si ex parte se habeat; sin autem, per eos de quibus constat quod fideliter et prudenter disponant: maledictus enim qui negligenter perficit opera domini. BASIL; When our Lord says, Give to the poor, it becomes a man no longer to be careless, but diligently to dispose of all things, first of all by himself if in any measure he is able, if not, by those who are known to be faithful, and prudent in their management; for cursed is he who does the work of the Lord negligently. Chrysostomus: Sed illud quaeritur quomodo Christus erogare cuncta pauperibus perfectionis esse fatetur; Paulus autem absque dilectione hoc asserit esse imperfectum. Sed valde consonat quod subiunxit et veni, sequere me: quod ostenditur ex dilectione esse: in hoc enim cognoscent omnes quod mei estis discipuli, si dilectionem habueritis ad invicem. CHRYS. But it is asked, how does Christ acknowledge the giving all things to the poor to be perfection, whereas St. Paul declares this very thing without charity to be imperfect. Their harmony is shown in the words which succeed, And come, follow me, which betokens it to be from love. For herein shall all men know that you are my disciples, if you have love one toward another. Theophylactus: Cum paupertate enim ceteras quoque virtutes hominem habere oportet; ob hoc ait et veni, sequere me: idest, in ceteris esto meus discipulus, iugiter me sequaris. THEOPHYL. Together with poverty must exist all the other virtues, therefore He says, Come, follow me, that is, In all other things be My disciples, be always following Me. Cyrillus: Princeps autem ille vini recentis capax non fuit, vetus uter existens; sed tristitia ruptus est; unde sequitur his ille auditis, contristatus est, quia dives erat valde. CYRIL; The ruler was not able to contain the new word, but being like an old bottle, burst with sorrow. Basilius: Mercator non tristatur in nundinis paciscendo quae possidet, acquirendo sibi opportuna; tu vero tristaris pulverem dans, ut acquiras vitam beatam. BASIL; The merchant when he goes to the market, is not loath to part with all that he has, in order to obtain what he requires, but you are grieved at giving mere dust and ashes that you may gain everlasting bliss.
Lectio 5
Theophylactus: Quoniam dives, audita opum abiectione, tristatus fuit, dominus admiranter locutus est; dicit enim videns autem Iesus illum tristem factum, dixit: quam difficile qui pecunias habent in regnum Dei intrabunt. Non dicit: impossibile est eos intrare, sed difficile; possunt enim per divitias adipisci superna, sed difficile est: quia viscosiores sunt visco divitiae, et vix evellitur animus occupatus ab eis: sed subsequenter ut impossibile hoc indicat, cum dicit facilius est enim camelum per foramen acus transire, quam divitem intrare in regnum Dei. Nam sive per camelum animal intelligas, sive funem nauticum crassum; quocumque modo impossibile est quod foramen acus totum capiat camelum. Si igitur facilius est camelum per foramen acus transire quam divitem salvari, et hoc quod facilius est, impossibile est; impossibilius ergo est salvari divitem. Quid igitur dicendum? Equidem quod vere sic habet, divitem servari non posse. Neque mihi dicas, quod salvatus sit dives quispiam, qui sua dederit: non enim dives salvatus est, sed quia pauper factus, vel dispensator existens servatus est, non dives. Aliud est enim dispensator, aliud dives: dives est qui sibi divitias reservat, dispensator vero cui divitiae propter alios concreditae sunt. THEOPHYL. Our Lord, seeing that the rich man was sorrowful when it was told him to surrender his riches marveled, saying, How hardly shall they that have riches enter into the kingdom of God! He says not, It is impossible for them to enter, but it is difficult. For they might through their riches reap a heavenly reward, but it is a hard thing, seeing that riches are more tenacious than birdlime, and hardly is the soul ever plucked away, that is once seized by them. But he next speaks of it as impossible. It is easier for a camel to go through a needle’s eye. The word in the Greek answers equally to the animal called the camel, and to a cable, or ship rope. However we may understand it, impossibility is implied. What must we say then? First of all that the thing is positively true, for we must remember that the rich man differs from the steward, or dispenser of riches. The rich man is he who reserves his riches to himself, the steward or dispenser one who holds them entrusted to his care for the benefit of others. Chrysostomus in Ioannem: Abraham quidem possidebat opes pauperibus; et qui iuste eas possident, quasi suscipientes a Deo dispensant in divinis mandatis; qui vero contra Deum acquisierunt, et in expendendo faciunt illud idem, meretricibus et parasitis dantes, vel humi abscondentes, egenis vero nihil impendentes. Non ergo prohibet ditari, sed opibus famulari: vult necessariis ut eis utamur, non ut custodiamus: nam famuli est custodire, sed domini dispensare. Si conservari eas vellet, non tradidisset eas hominibus, sed sineret in terra iacere. CHRYS. Abraham indeed possessed wealth for the poor. And all they who righteously possess it, spend it as receiving it from God, according to the divine command, while those who have acquired wealth in an ungodly way, are ungodly in their use of it; whether in squandering it on harlots or parasites, or hiding it in the ground, but sparing nothing for the poor. He does not then forbid men to be rich, but to be the slaves of their riches. He would have us use them as necessary, not keep guard over them. It is of a servant to guard, of a master to dispense. Had he wished to preserve them, He would never have given them to men, but left them to remain in the earth. Theophylactus: Porro attendas illud quod divitem quidem impossibile dicit salvari, possidentem vero divitias difficile; quasi dicat: dives, qui captus est a divitiis, et famulatur eis, non salvabitur; habens vero illas, scilicet qui eis dominatur, vix salvabitur causa humanae fragilitatis. Conatur enim nos Diabolus supplantare quoadusque possidemus divitias, et difficile est aufugere decipulas eius: ideoque bonum est paupertas, et quasi tentatione carens. THEOPHYL. Again, observe that He says, a rich man can not possibly be saved, but one who possesses riches hardly; as if he said, The rich man who has been taken captive by his riches, and is a slave to them, shall not be saved; but he who possesses or is the master of them shall with difficulty be saved, because of human infirmity. For the devil is ever trying to make our foot slip as long as we possess riches, and it is a hard matter to escape his wiles. Poverty therefore is a blessing, and as it were free from temptation. Chrysostomus: Nulla enim est divitiarum commoditas, anima patiente penuriam; nec laesio paupertatis, anima divitiis affluente. Si autem ditescentis indicium est nullius egere, et pauperascentis indigere; palam est quod magis esse pauperem facit magis ditescere: facilius est enim quod quis in paupertate quam in divitiis opes contemnat: neque enim talis est ambitus ut per magis habere sedetur; sed per hoc consuevit magis accendi, sicut ignis quando maiorem suscipit escam. Quae autem mala videntur esse inopiae, communia sunt; quae vero divitiarum, propria sunt earum. CHRYS. There is no profit in riches while the soul suffers poverty, no hurt in poverty, while the soul abounds in wealth. But if the sign of a man waxing rich is to be in need of nothing and of becoming poor to be in want, it is plain that the poorer a man is, the richer he grows. For it is far easier for one in poverty to despise wealth, than for the rich. Nor again is avarice wont to be satisfied by having more, for thereby are men only the more inflamed, just as a fire spreads, the more it has to feed upon. Those which seem to be the evils of poverty, it has in common with riches, but the evils of riches are peculiar to them. Augustinus de quaest. Evang: Divitem ergo hic appellat cupidum rerum temporalium, et de talibus superbientem. His divitibus contrarii sunt pauperes spiritu, quorum est regnum caelorum. Mystice autem facilius est Christum pati pro dilectoribus saeculi, quam dilectores saeculi ad Christum posse converti. Cameli enim nomine se intelligi voluit, quia sponte humiliatus infirmitatis nostrae onera sustulit. Per acum autem punctiones significat, per punctiones dolores in passione susceptos; foramen autem acus dicit angustiam passionis. AUG. The name of “rich” he here gives to one who covets temporal things, and boasts himself in them. To such rich men are opposed the poor in spirit, of whom is the kingdom of heaven. Now mystically it is easier for Christ to suffer for the lovers of this world, than for the lovers of this world to be converted to Christ. For by the name of a camel He would represent Himself: for He voluntarily humbled Himself to bear the burdens of our infirmity. By the needle He signifies sharp piercings, and thereby the pangs received in His Passion, but by the form of the needle He describes the straitening of the Passion. Chrysostomus in Matthaeum: Hic autem sermo quasi gravis transcendebat discipulorum virtutem; unde sequitur et dixerunt qui haec audiebant: et quis potest salvus fieri? Hoc dixerunt discipuli, non de se, sed de toto mundo timentes. CHRYS. These weighty words so far exceeded the capacity of the disciples, that when they heard them, they asked, Who then can be saved? not that they feared for themselves, but for the whole world. Augustinus: Cum autem incomparabiliter maior sit turba pauperum, quae, divitibus perditis, potest salvari; intellexerunt, omnes qui divitias amant, etiam si adipisci nequeant, in divitum numero deputari. Sequitur ait illis: quae impossibilia sunt apud homines, possibilia sunt apud Deum: quod non ita intelligendum est, quasi dives cum cupiditate et superbia in regnum Dei sit intraturus; sed possibile est Deo ut a cupiditate et superbia ad caritatem et humilitatem convertatur. AUG. Seeing that there is an incomparably greater number of poor which might be saved by forsaking their riches, they understood that all who love riches, even though they cannot obtain them, were to be counted among the number of the rich. It follows, And he said to them, The things which are impossible with men are possible with God, which must not be taken as if a rich man with covetousness and pride might enter into the kingdom of God, but that it is possible with God for a man to be converted from covetousness and pride, to charity and humility. Theophylactus: Apud homines ergo, quorum serpit intentio ad terrena, impossibilis est salus, ut dictum est; apud Deum vero possibilis est. Cum enim homo consiliarium habet Deum, et iustificationes et doctrinas paupertatis imbiberit, necnon eius auxilium invocet, hoc fiet possibile. THEOPHYL. With men therefore whose thoughts creep earthward, salvation is impossible, but with God it is possible. For when man shall have God for his counselor, and shall have received the righteousness of God and His teaching concerning poverty, as well as have invoked His aid, this shall be possible to him. Cyrillus: Congrue autem dives cum multa contempserit, recompensationem expectabit; qui vero parva possidens ea abdicavit, quid ei sperandum esset, quaerere decebat; unde sequitur ait autem Petrus: ecce dimisimus omnia. Matthaeus addit: quid ergo erit nobis? CYRIL; The rich man who has despised many things will naturally expect a reward, but he who possessing little resigns what he has, may fairly ask what there is in store for him; as it follows, Then Peter said, lo, we have left all. Matthew adds, What shall we have therefore? Beda: Quasi dicat: fecimus quod iussisti: quid igitur dabis nobis praemii? Et quia non sufficit dimittere omnia, iungit quod perfectum est, dicens et secuti sumus te. BEDE; As if he says, We have done what you command us, what reward then will you give us? And because it is not enough to have left all things, he adds that which made it perfect, saying, And have followed you. Cyrillus: Illud autem necesse est dicere, quod paucis abrenuntiantes, quantum spectat ad propositum et obedientiam, pari lance cum opulentis penduntur, paribus utentes affectibus, dum rerum quas possident abiectionem ultro inferunt; unde sequitur amen dico vobis: nemo est qui reliquerit domum aut parentes aut fratres aut uxores aut filios aut agros propter regnum Dei, et non recipiat multo plura in hoc tempore, et in saeculo futuro vitam aeternam. Elevat ad acceptissimam spem omnes audientes, iureiurando promittens, dum apponit sermoni amen. Doctrina enim divina mundum vocante ad fidem Christi, forsitan aliqui respicientes parentes infideles, noluerunt eos turbare veniendo ad fidem; et similis est ratio aliorum germanorum. Deserunt autem quidam patrem et matrem, et totius parentelae amorem despiciunt propter amorem Christi. CYRIL; It was necessary to say this, because those who forsake a few things, as far as regards their motives and obedience, are weighed in the same balance with the rich, who have forsaken all, inasmuch as they act from the like affections, in voluntarily making a surrender of all that they possess. And therefore it follows, Verily I say to you, there is no man that has left house, &c. who shall not receive manifold more, &c. He inspires all who hear Him with the most joyful hopes, confirming His promises to them with an oath, beginning His declaration with Verily. For when the divine teaching invites the world to the faith of Christ, some perhaps regarding their unbelieving parents are unwilling to distress them by coming to the faith, and have the like respect of others of their relations; while some again forsake their father and mother, and hold lightly the love of their whole kindred in comparison of the love of Christ. Beda: Sensus igitur iste est: qui propter regnum Dei inquirendum omnes affectus contempserit, omnes saeculi divitias, delicias risusque calcaverit, multo plura in praesenti recipiet. Cuius sententiae occasione, quidam Iudaicam mille annorum fabulam post resurrectionem iustorum aedificant, quando omnia quae propter Deum dimittimus, multiplici nobis sint fenore reddenda, et insuper vita aeterna donanda: nec vident inexperti, quod si in ceteris digna sit repromissio, in uxoribus tamen, iuxta alios Evangelistas centenis, appareat turpitudo; praesertim cum dominus in resurrectione non esse nubendum testetur; et iuxta Marcum, ea quae dimissa fuerint, in hoc tempore cum persecutionibus accipienda confirmet, quasi in illis mille annis abesse dogmatizant. BEDE; The sense then is this; He who in seeking the kingdom of God has despised all earthly affections, has trampled under foot all riches, pleasures, and smiles of the world, shall receive far greater in the present time. Upon the ground of this declaration, some of the Jews build up the fable of a millennium after the resurrection of the just, when all things which we have given up for God’s sake shall be restored with manifold interest, and eternal life be granted. Nor do they from their ignorance seem to be aware, that even if in other things there might be a fit promise of restoration, yet in the matter of wives, who might be according to some Evangelists an hundred fold, it would be manifestly shocking, especially since our Lord declares that in the resurrection there will be no marrying. And according to Mark, those things which have been given up, He declares shall be received at this time with persecutions, which these Jews assert will be absent for a thousand years. Cyrillus: Hoc ergo dicimus, quod omissis temporalibus et carnalibus, multo maiora sibi aliquis vindicabit: quoniam et apostoli, cum pauca dimiserint, obtinuerunt multiplicia dona charismatum, et celebres reputati sunt ubique. Erimus ergo similes illis: si domum quis dimittat, recipiet mansiones supernas, si patrem, patrem habebit caelestem; si a germanis recesserit, in fratrem hunc recipiet Christus; cum dimiserit coniugem, inveniet divinam sapientiam, a qua procreabit spiritales fructus, inveniet Ierusalem caelestem, quae est mater nostra; a fratribus etiam et a sororibus sui propositi glutino spirituali colligatis, multo in hac vita gratiosiorem recipiet caritatem. CYRIL; This then we say, that he who gives up all worldly and carnal things will gain for himself far greater, inasmuch as the Apostles, after leaving a few things, obtained the manifold gifts of grace, and were accounted great every where. We then shall be like to them. If a man has left his home, he shall receive an abiding place above. If his father, he shall have a Father in heaven. If he has forsaken his kindred, Christ shall take him for a brother. If he has given up a wife, he shall find divine wisdom, from which he shall beget spiritual offspring. If a mother, he shall find the heavenly Jerusalem, who is our mother. From brethren and sisters also united together with him by the spiritual bond of his will, he shall receive in this life far more kindly affections.
Lectio 6
Gregorius in Evang: Praevidens salvator ex passione sua discipulorum animos turbandos, eis longe ante et passionis suae poenam et resurrectionis suae gloriam praedicit; unde dicitur assumpsit autem Iesus duodecim et ait illis: ecce ascendimus Hierosolymam, et consummabuntur omnia quae scripta sunt per prophetas de filio hominis. GREG. The Savior foreseeing that the hearts of His disciples would be troubled at His Passion, tells them long before-hand both the suffering of His Passion and the glory of His Resurrection. Beda: Praevidens enim quosdam haereticos futuros, qui Christum dicerent legi prophetisque docuisse contraria, ostendit quod per prophetarum praesagia suae passionis et posterioris gloriae sit celebrata perfectio. BEDE; And knowing that there would arise certain heretics, saying, that Christ taught things contrary to the Law and the Prophets, He shows already that the voices of the Prophets had proclaimed the accomplishment of His Passion, and the glory which should follow. Chrysostomus in Matthaeum: Seorsum autem de passione cum discipulis confert: non enim oportebat hunc sermonem pluribus divulgari, ne turbarentur. Hoc autem praedicebat discipulis, ut exercitati per expectationem facilius sustinerent. CHRYS. He speaks with His disciples apart, concerning His Passion. For it was not fitting to publish this word to the multitudes, lest they should be troubled, but to His disciples He foretold it, that being habituated by expectation, they might be the more able to bear it. Cyrillus: Et ut sciant quoniam passionem praenovit, et spontaneus ad eam accessit; ne dicerent: qualiter in manus hostium incidit qui nos promittebat salvare? Unde seriatim ordinem passionis enarrat, subdens tradetur enim gentibus et illudetur et flagellabitur et conspuetur. CYRIL; And to convince them that He foreknew His Passion, and of His own accord came to it, that they might not say, “How has He fallen into the hands of the enemy, who promised us salvation?” He relates in order the successive events of the Passion; He shall be delivered to the Gentiles, and shall be mocked, and scourged, and spitted on. Chrysostomus: Hoc Isaias praedixerat dicens: obtuli scapulas meas ad verbera, genas meas ad alapas, et faciem meam non diverti a sputorum dedecore. Sed et crucis patibulum praedixit propheta cum ait: tradidit in mortem animam suam, et cum sceleratis reputatus est. Unde et hic subditur et postquam flagellaverint, occident eum. Sed et resurrectionem eius David praedixit dicens: non derelinques animam meam in Inferno. Unde hic subditur et tertia die resurget. CHRYS. Esaias prophesied of this when he said, I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. The Prophet also foretold the crucifixion, saying, He has poured out his soul to death, and was numbered with the transgressors; as it is said here, And after they have scourged him, they shall put him to death. But David foretold Christ’s resurrection, For you shall not leave my soul in hell, and so it is here added, And on the third day he shall rise again. Isidorus: Admiror autem dementiam quaerentium cur Christus ante triduum resurrexit: si enim resurgeret tardius quam praedixerat, impotentiae esset; celerius vero est summae virtutis indicium. Si quem enim cum spoponderit suo creditori post triduum persolvere debitum, eadem die satisfacientem viderimus; non fallacem, sed potius ut veridicum eum mirabimur. Dicam etiam quod non dixit se post tres dies resurrecturum, sed die tertia. Habes parasceven, habes sabbatum usque ad solis occasum; et post sabbatum resurrexit. ISIDORE PELEUS; I marvel at the folly of those who ask how Christ rose again before the three days. If indeed He rose later than he had foretold, it were a mark of weakness, but if sooner, a token of the highest power. For when we see a man who has promised his creditor that he will pay him his debt after three days, fulfilling his promise on that very day, we are so far from looking upon him as deceitful, that we admire his veracity. I must add, however, that He said not that He should rise again after three days, but on the third day. You have then the preparation, the Sabbath until sun set, and the fact that He rose after the Sabbath was over. Cyrillus: Discipuli autem nondum noverant exquisite quod prophetae praedixerant; sed postquam resurrexit, aperuit eis sensum ut intelligerent Scripturas; unde sequitur et ipsi nihil horum intellexerunt. CYRIL; The disciples did not as yet know exactly what the Prophets had foretold, but after He rose again, He opened their understanding that they should understand the Scriptures. Beda: Quia enim discipuli, eius vitam maxime desiderabant, eius mortem audire non poterant: et quoniam non solum hominem innocentem, sed et Deum verum sciebant, hunc nullatenus mori posse putabant; et quia parabolas eum saepe loquentem audire consueverant, quoties aliquid de sua passione dicebat, ad aliud allegorice referendum esse credebant; unde sequitur erat autem verbum istud absconditum ab eis, et non intelligebant quae dicebantur. Iudaei vero, quia in eius necem conspiraverant, quod de passione sua loqueretur dicens: oportet exaltari filium hominis, intelligebant; unde dixerunt: nos audivimus ex lege, quia Christus manet in aeternum; et quomodo tu dicis: oportet exaltari filium hominis? BEDE; For because they desired His life above all things, they could not hear of His death, and as they knew him to be not only a spotless man, but also very God, they thought He could in no wise die. And whenever in the parables, which they frequently heard Him utter, He said any thing concerning His Passion, they believed it to be spoken allegorically, and referred to something else. Hence it follows, And this saying was hid; from them, neither knew they the things which were spoken. But the Jews, who conspired against His life, knew that He spoke concerning His Passion, when he said, The Son of man must be lifted up; therefore said they, We have heard in our law that Christ abides for ever, and how say you the Son of man must be lifted up?
Lectio 7
Gregorius in Evang: Quia carnales adhuc discipuli non valebant capere verba mysterii, venitur ad miraculum: ante eorum oculos caecus lumen recipit, ut eos ad fidem caelestia facta solidarent; unde dicitur factum est autem cum appropinquaret Iericho, caecus quidam sedebat secus viam mendicans. GREG. Because the disciples being yet carnal were unable to receive the words of mystery, they are brought to a miracle. Before their eyes a blind man receives his sight, that by a divine work their faith might be strengthened. Theophylactus: Et ne incessus domini esset inutilis, in via fecit caeci miraculum, hoc documentum discipulis suis dans, ut in omnibus simus proficui, et nihil sit in nobis otiosum. THEOPHYL. And to show that our Lord did not even walk without doing good, He performed a miracle on the way, giving His disciples this example, that we should be profitable in all things, and that nothing in us should be in vain. Augustinus de quaest. Evang: Possumus de appropinquantibus Iericho sic intelligere, ut iam inde egressi, prope tamen adhuc essent ad eam civitatem: quod quidem minus usitate dicitur; sed tamen videri posset hoc dictum, quoniam Matthaeus, egredientibus eis ab Iericho dicit illuminatos duos caecos, qui iuxta viam sedebant. De numero quidem nulla esset quaestio, si alter Evangelistarum de uno tacuisset, unius reminiscens: nam et Marcus unum commemorat, cum et egredientibus eis ab Iericho dicit illuminatum; cuius et nomen dixit et patrem, ut intelligamus eum fuisse potissimum, alterum ignotum, ut merito ille notus etiam solus decenter commemoraretur. Sed quoniam quae sequuntur in Evangelio secundum Lucam, aptissime ostendunt illud quod ipse narrat, adhuc venientibus ipsis Iericho factum esse, nihil aliud restat intelligere, nisi bis esse factum hoc miraculum; semel in uno caeco, cum adhuc veniret in illam civitatem; iterum in duobus, cum inde egrederetur: ut illud unum Lucas, alterum Matthaeus enarret. AUG. We might understand the expression of being nigh to Jericho, as if they had already gone out of it, but were still near. It might, though less common in this sense, be so taken here, since Matthew relates, that as they were going out of Jericho, two men received their sight who sat by the way side. There need be no question n about the number, if we suppose that one of the Evangelists remembering only one was silent about the other Mark also mentions only one, and he too says that he received his sight as they were going out of Jericho; he has given also the name of the man and of his father, to let us understand that this one was well known, but the other not so, so that it might come to pass that the one who was known would be naturally the only one mentioned. But seeing that what follows in St. Luke’s Gospel most plainly proves the truth of his account, that while they were yet coming to Jericho, the miracle took place, we cannot but suppose that there were two such miracles, the first upon one blind man when our Lord was coming to that city, the second on two, when He was departing out of it; Luke relating the one, Matthew the other. Cyrillus: Multus autem erat populus circa Christum, et caecus eum quidem non noverat, sentiebat autem effectum, et rapiebat per affectum quod non hausit aspectus; unde subditur et cum audiret turbam praetereuntem, interrogabat quid hoc esset. Et oculati quidem secundum opinionem loquebantur; sequitur enim dixerunt autem ei, quod Iesus Nazarenus transiret. Caecus vero vera clamabat: alia docetur, et alia praedicat; nam sequitur et clamavit dicens: Iesu fili David, miserere mei. Quis te docuit haec, o homo? Num perlegisti libros privatus luminibus? Unde igitur nosti luminare mundi? Vere dominus illuminat caecos. PSEUDO-CHRYS. There was a great multitude gathered round Christ, and the blind man indeed knew Him not, but felt a drawing towards Him, and grasped with his heart what his sight embraced not. As it follows, And when he heard the multitude passing by, he asked what it was. And those that saw spoke indeed according to their own opinion. And they told him that Jesus of Nazareth passes by. But the blind man cried out. He is told one thing, he proclaims another; for it follows, And he cried out, saying, Jesus, Thou Son of David, have mercy on me. Who taught you this, O man? Have you that are deprived of sight read books? Whence then know you the Light of the world? Verily the Lord gives sight to the blind. Cyrillus: In Iudaismo autem nutritus non ignoravit quod de progenie David Deus secundum carnem nasceretur; et ideo ei ut Deo loquitur, dicens miserere mei. Hunc imitentur qui in duo dividunt Christum: hic enim Christum tamquam Deum adit, et filium David eum nominat. Mirentur autem instantiam confessionis eius: quidam enim eum confitentem fidem compescebant. Sequitur et qui praeibant increpabant eum ut taceret. Sed per inhibitiones huiusmodi non impediebatur eius audacia. Novit enim fides omnibus repugnare et in omnia triumphare: utile enim est pro cultu divino pudorem deponere: nam si causa pecuniae sunt impudentes nonnulli, pro animae salute non decet bonam induere impudentiam? Unde sequitur ipse vero multo magis clamabat: fili David, miserere mei. Sistit autem Christum vox invocantis in fide, et invocantes in fide respicit; et ideo merito vocat caecum, et accedere iussit; unde sequitur stans autem Iesus iussit illum adduci ad se, ut scilicet qui prius fide eum tetigerat, appropinquaret et corpore. Appropinquantem caecum dominus interrogat; nam sequitur et cum appropinquasset, interrogavit illum, dicens: quid tibi vis faciam? Dispensative interrogat, non quasi ignorans; sed ut scirent astantes quod non petebat pecuniam, sed divinam efficaciam, ut a Deo; unde sequitur at ille dixit: domine, ut videam. CYRIL; Having been brought up a Jew, he was not ignorant that of the seed of David should God be born according to the flesh, and therefore he addresses Him as God, saying, Have mercy upon me. Would that those might imitate him who divide Christ into two. For he speaks of Christ as God, yet calls Him Son of David. But they marvel at the justice of his confession, and some even wished to prevent him from confessing his faith. But by checks of this kind his ardor was not damped. For faith is able to resist all, and to triumph over all. It is a good thing to lay aside shame in behalf of divine worship. For if for money’s sake some ale bold, is it not fitting when the soul is at stake, to put on a righteous boldness? As it follows, But he cried out the more, Son of David, &c. The voice of one invoking in faith stops Christ, for He looks back upon them who call upon Him in faith. And accordingly He calls the blind man to Him, and bids him draw nigh, that he in truth who had first laid hold on Him in faith, might approach Him also in the body. The Lord asks this blind man as he drew near, What will you that I shall do? He asks the question purposely, not as ignorant, but that those who stood by might know that he sought not money, but divine power from God. And thus it follows, But he said, Lord, that I may receive my sight. Chrysostomus: Vel quia calumniatores veritatis Iudaei possent dicere, ut in caeco nato: non est hic, sed similis eius; voluit ut caecus prius ostenderet defectum naturae, et tunc cognoscat gratiae maiestatem. At ubi petitionis modum caecus explicuit, tunc cum summa maiestate praecepit ei ut videret: unde sequitur et dixit illi Iesus: respice: quod redundabat in crimen perfidiae Iudaeorum: quis enim prophetarum talia dixit? Aspice tamen quid assumat medicus ab eo cui collata est sanitas; sequitur enim fides tua te salvum fecit. Pro fide enim venduntur beneficia; diffunditur enim gratia quam suscepit fides. Et sicut ab aliquo fonte hi quidem parvis vasis modicum aquae hauriunt, hi vero maioribus multum, fonte non distinguente mensuras; et secundum fenestras quae aperiuntur magis vel minus, splendor solis infunditur; ita secundum capacitatem intentionis hauritur gratia. Vertitur autem vox Christi in lucem languentis; erat enim verbum verae lucis; unde sequitur et confestim vidit. At caecus et ante beneficium fidem ostendit fervidam, et post beneficium benevolentiam observavit; sequitur enim et sequebatur illum magnificans Deum. PSEUDO-CHRYS. Or because the Jews perverting the truth might say, as in the case of him who was born blind, This is not he, but one like to him, He wished the blind first to make manifest the infirmity of his nature, that then he might fully acknowledge the greatness of the grace bestowed upon him. And as soon as the blind man explained the nature of his request, with words of the highest authority He commanded him to see. As it follows, And Jesus said to him, Receive your sight. This served only still more to increase the guilt of unbelief in the Jews. For what prophet ever spoke in this way? Observe moreover what the physician claims from him whom he has restored to health. Your faith has saved you. For faith then mercies are sold. Where faith is willing to accept, there grace abounds. And as from the same fountain some in small vessels draw little water, while others in large draw much, the fountain knowing no difference in measure; and as according to the windows which are opened, the sun sheds more or less of its brightness within; so according to the measure of a man’s motives does he draw down supplies of grace. The voice of Christ is changed into the light of the afflicted. For He was the Word of true light. And thus it follows, And immediately he said. But the blind man as before his restoration he showed an earnest faith, so afterwards did he give plain tokens of his gratitude; And he followed him, glorifying God. Cyrillus: Ex quo patet quod a duplici caecitate liberabatur, corporali scilicet et intellectuali: neque enim glorificasset ut Deum nisi vere vidisset; sed et aliis factus est occasio glorificandi Deum; sequitur enim et omnis plebs ut vidit, dedit laudem Deo. CYRIL; From which it is clear, that he was released from a double blindness, both bodily and intellectual. For he would not have glorified Him as God, had he not truly seen Him as He is. But he also gave occasion to others to glorify God; as it follows, And all the people, when they saw it, gave praise to God. Beda: Non solum pro impetrato munere lucis, sed et merito fidei impetrantis. BEDE; Not only for the gift of light obtained, but for the merit of the faith which obtained it. Chrysostomus: Hic autem necesse est quaerere cur Christus daemoniacum quidem curatum sequi volentem prohibet, caecum autem illuminatum sequentem non prohibet? Sed neutrum irrationale puto: illum enim mittit praeconem, ut ex sua consistentia benefactorem praedicet: erat enim excellens miraculum, videre furiosum sanae mentis effectum: caecum vero permittit sequi, quando Hierosolymam ascendebat per crucem perfecturus altum mysterium, ut recentem habentes miraculi mentionem, non existimarent eum infirmitate potius quam misericordia pati. PSEUDO-CHRYS. We may here well inquire, why Christ forbids the healed demoniac who wished to follow Him, but permits the blind man who had received his sight. There seems to be a good reason for both the one case and the other. He sends away the former as a kind of herald, to proclaim aloud by the evidence of his own state his benefactor, for it was indeed a notable miracle to see a raving madman brought to a sound mind. But the blind man He allows to follow Him, since He was going up to Jerusalem about to accomplish the high mystery of the Cross, that men having a recent report of a miracle might not suppose that He suffered so much from helplessness as from compassion. Ambrosius: In hoc autem caeco typus populi gentilis est, qui sacramento dominico recepit amissi luminis claritatem. Nihil autem interest utrum in uno caeco medicinam, an in duobus accipiat; quoniam ex Cham et Iaphet, Noe filiis, originem ducens, in duobus caecis, duos generis sui praetendebat auctores. AMBROSE; In the blind man we have a type of the Gentile people, who have received by the Sacrament of our Lord the brightness of the light which they had lost. And it matters not whether the cure is conveyed in the case of one or two blind men, inasmuch as deriving their origin from Ham and Japhet, the sons of Noah, in the two blind men they put forward two authors of their race. Gregorius in Evang: Vel caecum est genus humanum, quod in parente primo claritatem supernae lucis ignorans, damnationis suae tenebras patitur. Iericho autem interpretatur luna, quae dum menstruis momentis decrescit, defectum nostrae mortalitatis designat. Dum igitur conditor noster appropinquat Iericho, caecus ad lumen redit: quia dum divinitas defectum nostrae carnis suscepit, humanum genus lumen quod amiserat recepit. Qui ergo aeternae lucis claritatem nescit, caecus est. Si autem tantum redemptorem credidit, qui dixit: ego sum via, iuxta viam sedet: si vero credidit, et exorat ut aeternum lumen recipiat, iuxta viam sedet et mendicat. Illi autem qui Iesum venientem praecedunt, designant carnalium desideriorum turbas, tumultusque vitiorum, qui priusquam Iesus ad cor nostrum perveniat, dissipant cogitationem nostram, et in ipsa nos nostra oratione conturbant. Ipse vero magis clamabat: quia quanto graviori tumultu cogitationum premimur, tanto orationi insistere ardentius debemus. Cum autem adhuc turbas phantasmatum in oratione patimur, Iesum aliquatenus transeuntem sentimus; cum vero orationi vehementer insistimus, Deus in corde figitur, et lux amissa reparatur. Vel transire humanitatis est, stare divinitatis. Caecum igitur clamantem dominus transiens audivit, stans illuminavit: quia per humanitatem suam vocibus nostrae caecitatis compatiendo misertus est, sed lumen nobis gratiae per divinitatis potentiam infundit. Ad hoc autem requirit quid velit, ut cor ad orationem excitet: peti enim hoc vult quod et nos petere et se concedere praenoscit. GREG. Or, blindness is a symbol of the human race, which in our first parent knowing not the brightness of heavenly light, now suffers the darkness of his condemnation. Jericho is interpreted ‘the moon,’ whose monthly wanings represent the feebleness of our mortality. While then our Creator is drawing nigh to Jericho, the blind is restored to sight, because when God took upon Him the weakness of our flesh, the human race received back the light which it had lost. He then who is ignorant of this brightness of the everlasting light, is blind. But if he does no more than believe in the Redeemer who said, I am the way, the truth, and the life; he sits by the way side. If he both believes and prays that he may receive the everlasting light, he sits by the way side and begs. Those that went before Jesus, as He was coming, represent the multitude of carnal desires, and the busy crowd of vices which before that Jesus comes to our heart, scatter our thoughts, and disturb us even in our prayers. But the blind man cried out the more; for the more violently we are assailed by our restless thoughts, the more fervently ought we to give ourselves to prayer. As long as we still suffer our manifold fancies to trouble us in our prayers, we feel in some measure Jesus passing try. But when we are very steadfast in prayer, God is fixed in our heart, and the lost light is restored. Or to pass by is of man, to stand is of God. The Lord then passing by heard the blind man crying, standing still restored him to sight, for by His humanity in compassion to our blindness He has pity upon our cries, by the power of His divinity He pours upon us the light of His grace. Now for this reason He asks what the blind man wished, that He might stir up his heart to prayer, for He wishes that to be sought in prayer, which He knows beforehand both that we seek and He grants. Ambrosius: Vel interrogavit caecum, ut crederemus nisi confitentem non posse salvari. AMBROSE; Or, He asked the blind man to the end that we might believe, that without confession no man can be saved. Gregorius: Caecus autem a domino non aurum, sed lucem quaerit; et nos non falsas divitias, sed lucem quaeramus, quam videre cum solis Angelis possimus; ad quam lucem via fides est; unde recte caeco dicitur respice: fides tua te salvum fecit. Qui videt et sequitur, quia bonum quod intelligit operatur. GREG. The blind man seeks from the Lord not gold, but light. Let us then seek not for false riches, but for that light which together with the Angels alone we may see, the way whereunto is faith. Well then was it said to the blind, Receive your sight; your faith has saved you. He who sees, also follows, because the good which he understands he practices. Augustinus de quaest. Evang: Si autem Iericho lunam, et ob hoc mortalitatem interpretamur, morti propinquans dominus Iudaeis solis lumen Evangelii iusserat praedicari; quos significavit ille unus caecus quem Lucas commemorat: a morte autem resurgens, atque descendens, et Iudaeis et gentibus; quos duos populos significare videntur duo caeci commemorati a Matthaeo. AUG. If we interpret Jericho to mean the moon, and therefore death, our Lord when approaching His death commanded the light of the Gospel to be preached to the Jews only, who are signified by that one blind man whom Luke speaks of, but rising again from the dead and ascending to heaven, to both Jews and Gentiles; and these two nations seem to be denoted by the two blind men whom Matthew mentions.
Caput 19 CHAPTER XIX Lectio 1 19 1 καὶ εἰσελθὼν διήρχετο τὴν ἰεριχώ. 2 καὶ ἰδοὺ ἀνὴρ ὀνόματι καλούμενος ζακχαῖος, καὶ αὐτὸς ἦν ἀρχιτελώνης καὶ αὐτὸς πλούσιος. 3 καὶ ἐζήτει ἰδεῖν τὸν Ἰησοῦν τίς ἐστιν, καὶ οὐκ ἠδύνατο ἀπὸ τοῦ ὄχλου ὅτι τῇ ἡλικίᾳ μικρὸς ἦν. 4 καὶ προδραμὼν εἰς τὸ ἔμπροσθεν ἀνέβη ἐπὶ συκομορέαν ἵνα ἴδῃ αὐτόν, ὅτι ἐκείνης ἤμελλεν διέρχεσθαι. 5 καὶ ὡς ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν, ζακχαῖε, σπεύσας κατάβηθι, σήμερον γὰρ ἐν τῷ οἴκῳ σου δεῖ με μεῖναι. 6 καὶ σπεύσας κατέβη, καὶ ὑπεδέξατο αὐτὸν χαίρων. 7 καὶ ἰδόντες πάντες διεγόγγυζον λέγοντες ὅτι παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθεν καταλῦσαι. 8 σταθεὶς δὲ ζακχαῖος εἶπεν πρὸς τὸν κύριον, ἰδοὺ τὰ ἡμίσιά μου τῶν ὑπαρχόντων, κύριε, τοῖς πτωχοῖς δίδωμι, καὶ εἴ τινός τι ἐσυκοφάντησα ἀποδίδωμι τετραπλοῦν. 9 εἶπεν δὲ πρὸς αὐτὸν ὁ Ἰησοῦς ὅτι σήμερον σωτηρία τῷ οἴκῳ τούτῳ ἐγένετο, καθότι καὶ αὐτὸς υἱὸς ἀβραάμ ἐστιν: 10 ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός.
Ambrosius: Zachaeus in sicomoro, caecus in via: quorum alterum dominus miseraturus expectat, alterum suae mansionis claritate nobilitat; de quo dicitur et ingressus Iesus perambulabat Iericho: et ecce vir nomine Zachaeus: et hic erat princeps publicanorum, et ipse dives. Et bene princeps inducitur publicanorum: quis enim de se desperet, quando iste pervenit ad gratiam, cui census ex fraude? Et ipse quidem dives, ut scias omnes divites avaros. AMBROSE; Zacchaeus in the sycamore, the blind man by the way side: upon the one our Lord waits to show mercy, upon the other He confers the great glory of abiding in his house. The chief among the Publicans is here fitly introduced. For who will hereafter despair of himself, now that he attains to grace who gained his living by fraud. And he too moreover a rich man, that we may know that not all rich men are covetous. Cyrillus: Sed Zachaeus in his moram non traxit; sed factus est dignus propitiatione Dei, qui caecos illuminat, et longinquos vocat. CYRIL; But Zacchaeus made no delay in what he did, and so was accounted worthy of the favor of God, which gives sight to the blind, and calls them who are afar off. Titus: Pullulaverat autem in eo semen salutis, quia cupiebat Iesum videre; unde sequitur et quaerebat videre Iesum quis esset, utpote qui numquam eum viderat: quia si vidisset, dudum iam recessisset a nequitia publicana. Si quis enim Iesum videt, non potest nequitiis immorari. Duo autem erant impedimenta huic visioni: nam retardabat eum populus, non tam virorum quam peccatorum; erat autem parvus statura; unde sequitur et non poterat prae turba, quia statura pusillus erat. TITUS BOST. The seed of salvation had begun to spring up in him, for he desired to see Jesus, having never seen Him. For if he had seen Him, he would long since have given up the Publican’s wicked life. No one that sees Jesus can remain any longer in wickedness. But there were two obstacles to his seeing Him. The multitude not so much of men as of his sins prevented him, for he was little of stature. Ambrosius: Quid sibi vult quod nullius alterius staturam quam huius expressit? Vide ne forte malitia pusillus, aut adhuc pusillus fide: nondum enim pronus erat cum ascenderet, nondum viderat Christum. AMBROSE; What means the Evangelist by describing his stature, and that of none other? It is perhaps because he was young in wickedness, or as yet weak in the faith. For he was not yet prostrate in sin who could climb up. He had not yet seen Christ. Titus: Sed ille bonum adinvenit ingenium: nam praecurrens in arborem sicomorum ascendit, et transeuntem Iesum desideratum videbat; unde sequitur et praecurrens, ascendit in arborem sicomorum, ut videret illum, quia inde erat transiturus. Hic ergo solam visionem desideravit; sed qui novit plus facere quam quaerimus, dedit ei supra id quod expectabat; unde sequitur et cum venisset ad locum, suspiciens Iesus vidit illum. TITUS BOST. But he discovered a good device; running before he climbed up into a sycamore, and saw Him whom he had long wished for, i.e. Jesus, passing by. Now Zacchaeus desired no more than to see, but He who is able to do more than v e ask for, granted to Him far above what he expected; as it follows, And when Jesus came to the place, he looked up, and saw him. Cyrillus: Vidit quidem hominis animam promptissime nitentem ad sancte vivendum, et eum ad pietatem convertit. He saw the soul of the man striving earnestly to live a holy life, and converts him to godliness. Ambrosius: Apud eum se non invitatus invitat; unde sequitur et dixit ad eum: Zachaee, festinans descende, quia hodie in domo tua oportet me manere: sciebat enim uberem hospitii sui esse mercedem; sed tamen etsi non vocem, invitantis audierat affectum. AMBROSE; Uninvited he invites Himself to his house; as it follows, Zacchaeus, make haste, and come down, &c. for He knew how richly He would reward his hospitality. And though He had not yet heard the word of invitation, He had already seen the will. Beda: Ecce autem camelus, deposita ibi sarcina, per foramen acus transit: hoc est, dives et publicanus, relicto amore divitiarum, contempto censu fraudum, benedictionem dominicae susceptionis accipit. Sequitur et festinans descendit, et excepit illum gaudens. BEDE; See here, the camel disencumbered of his hunch passes through the eye of a needle, that is, the rich man and the publican abandoning his love of riches, and loathing his dishonest gains, receives the blessing of his Lord’s company. It follows, And he made haste, and came down, and received him joyfully. Ambrosius: Discant divites non in facultatibus crimen haberi, sed in his qui uti nesciunt facultatibus: nam divitiae sicut impedimenta sunt improbis, ita bonis sunt adiumenta virtutis. AMBROSE; Let the rich learn that guilt attaches not to the goods themselves, but to those who know not how to use them. For riches, as they are hindrances to virtue in the unworthy, so are they means of advancing it in the good. Chrysostomus: Sed considera nimiam salvatoris bonitatem. Insons cum sontibus conversatur; fons iustitiae cum avaritia, quae est materia pravitatis: ingressus domum publicani, nullam ex avaritiae nebula iniuriam patitur, sed fulgore iustitiae avaritiam delet. Sed mordaces et criminationis amatores invehi tentant in his quae ab eo fiebant; sequitur enim et cum viderent omnes, murmurabant, dicentes quod ad hominem peccatorem divertisset. Ipse vero incusatus ut epulo et publicanorum amicus, spernebat haec, ut consummaret propositum: quia et medicus nisi patiatur saniem aegrotorum, non liberat a morbo; quod et tunc contigit, quoniam conversus est publicanus, et factus est melior. Sequitur stans autem Zachaeus, dixit ad Iesum: ecce dimidium bonorum meorum, domine, do pauperibus; et si quid aliquem defraudavi, reddo quadruplum. Audi mirabile. Nondum didicit, et obedit; et sicut sol per radios infusus in domum non illustrat verbo, sed opere; ita salvator radiis iustitiae, nequitiae fugavit caliginem: nam lux in tenebris lucet. Quodlibet autem unitum est validum, divisum autem debile; et ideo bipartit substantiam. Est autem diligentius attendendum, quod opes Zachaei non solum erant iniustae, sed etiam ex patrimonio fuerunt congregatae; alioquin quomodo poterat extorta inique restituere in quadruplum? Sciebat enim legem iubentem restituere in quadruplum male ablata, ut si lex non terreat, damna mitigent. Non ergo expectat Zachaeus legis censuram, ipse sibi iudex effectus. PSEUDO-CHRYS. Observe the gracious kindness of the Savior. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican’s house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness. But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood. kind so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Savior by the rays of righteousness put to flight the darkness of sin; for the light shines in darkness. Now every thing united is strong, but divided, weak, therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man’s losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge. Theophylactus: Sed si subtilius indagare velimus, nihil de propriis restabat facultatibus. Data enim medietate bonorum pauperibus, ex residuo reddebat laesis in quadruplo. Nec solum hoc promittebat, sed faciebat: non enim ait: dabo medietatem et restituam quadruplum, sed do et reddo. At Christus illi salutem annuntiat: sequitur enim ait Iesus ad eum, quia hodie salus huic domui facta est; ipsum Zachaeum significans assecutum fuisse salutem, per domum habitatorem significans; sequitur enim eo quod et ipse filius sit Abrahae: non enim vocasset Abrahae filium inanimatam fabricam. THEOPHYL. If we examine more closely, we shall see that nothing was left of his own property. For having given half of his goods to the poor, out of the remainder he restored fourfold to those whom he had injured. He not only promised this, but did it. For he says not, “I will give the half, and I will restore fourfold, but, I give, and I restore. To such Christ announces salvation; Jesus said to him, This day is salvation come to this house, signifying that Zacchaeus had attained to salvation, meaning by the house the inhabitant thereof. And it follows, forasmuch as he also is a son of Abraham. For He would not have given the name of a son of Abraham to a lifeless building. Beda: Filius autem Abrahae Zachaeus dicitur, non quia de eius stirpe genitus, sed quia eius est fidem imitatus: ut sicut ille terram domumque paternam deseruit, ita iste bona sua partiendo pauperibus relinqueret. Pulchre autem dicit et ipse, ut non solum eos qui iuste vixerant, sed et eos qui ab iniustitia resipiscunt, ad filios promissionis pertinere declaret. BEDE; Zacchaeus is called the son of Abraham, not because he was born of Abraham’s seed, but because he imitates his faith, that as Abraham left his country and his father’s house, so he abandoned all his goods in giving them to the poor. And He well says, “He also,” to declare that not only those who had lived justly, but those who are raised up from a life of injustice, belong to the sons of promise. Theophylactus: Non autem dixit quod filius erat Abrahae, sed quoniam nunc est: nam prius quando erat publicanorum princeps, nullam similitudinem habens ad Abraham iustum, non erat Abrahae filius. Sed quia murmurabant quidam eo quod moraretur cum viro peccatore, ad compescendos illos, subdit venit enim filius hominis quaerere et salvum facere quod perierat. THEOPHYL. He said not that he “was” a son of Abraham, but that he now is. For before when he was the chief among the publicans, and bore no likeness to the righteous Abraham, he was not his son. But because some murmured that he tarried with a man who was a sinner, he adds in order to restrain them, For the Son of man came to seek and to save that which was lost. Chrysostomus: Quasi dicat: quid me criminamini, si rectifico peccatores? Tam enim procul est a me odium peccatorum quod eorum causa advenerim: nam medicus veni, non iudex; ob hoc conviva fio languentium, patiorque foetorem, ut praestem remedia. Quaeret autem aliquis: quomodo Paulus iubet, si quis frater fuerit procax aut avarus, cum huiusmodi nec cibum esse sumendum? Christus autem erat publicanorum conviva. Sed nondum provecti erant isti ut fierent fratres. Sed et tunc vitare praecepit Paulus fratres, cum perstant in malo; hi vero erant mutati. PSEUDO-CHRYS. Why do you accuse me if I bring sinners to righteousness? So far am I from hating them, that for their sakes I came. For I came to heal, not to judge, therefore am I the constant guest of those that are sick, and I suffer their noisomeness that I may supply remedies. But some one may ask, how does Paul bid us, If we have a brother that is a fornicator or covetous man, with such not even to take food; whereas Christ was the guest of publicans? They were not as yet so far advanced as to be brethren, and besides, St. Paul bids us avoid our brethren only when they persist in evil, but these were converted. Beda: Mystice autem Zachaeus, qui interpretatur iustificatus, credentem ex gentibus populum significat, qui per occupationem temporalium depressus erat et minimus, sed a Deo sanctificatus; qui intrantem Iericho salvatorem videre voluit, dum fidem quam mundo attulit, participare quaesivit. BEDE; Mystically, Zacchaeus, which is by interpretation “justified,” signifies the Gentile believers, who were depressed and brought very low by their worldly occupations, but sanctified by God. And he was desirous to see our Savior entering Jericho, inasmuch as he sought to share in that faith which Christ brought into the world. Cyrillus: Turba autem est imperitae confusio multitudinis, quae verticem nequivit videre sapientiae. Ergo Zachaeus quamdiu in turba est, non vidit Christum; sed plebeiam transgressus inscitiam, meruit quem desiderabat aspicere. CYRIL; The crowd is the tumultuous state of an ignorant multitude, which cannot see the lofty top of wisdom. Zacchaeus therefore, while he was in the crowd, saw not Christ, but having advanced beyond the vulgar ignorance, was thought worthy to entertain Him whom he desired to look upon. Beda: Vel turba, idest vitiorum consuetudo quae caecum clamantem increpabat, etiam hunc suspicientem tardat; sed sicut amplius clamando caecus turbam vicit, ita pusillus terrena relinquendo, et arborem crucis ascendendo, turbam obstantem transcendit. Sicomorus namque, quae est arbor foliis moro similis, sed altitudine praestans, unde et a Latinis celsa nuncupatur, ficus fatua dicitur: et eadem dominica crux credentes alit ut ficus, ab incredulis irridetur ut fatua. Quam arborem pusillus statura Zachaeus, ut coexaltari possit, ascendit, cum quilibet humilis et propriae conscius infirmitatis clamat: mihi absit gloriari, nisi in cruce domini nostri Iesu Christi. BEDE; Or the crowd that is, the general habit of vice, which rebuked the blind man crying out, lest he should seek the light, also impedes Zacchaeus looking up, that he might not see Jesus; that as by crying out the more the blind man overcame the crowd, so the man weak in the faith by forsaking earthly things, and climbing the tree of the Cross, surmounts the opposing multitude. The sycamore, which is a tree resembling the mulberry in foliage, but exceeding it in height, whence by the Latins it is called “lofty,” is called the “foolish fig-tree,” and so the Cross of our Lord sustains believers, as the fig-tree figs, and is mocked by unbelievers as foolishness. This tree Zacchaeus, who was little in stature, climbed up, that he might be raised together with Christ; for every one who is humble, and conscious of his own weakness, cries out, God forbid that I should glory, save in the cross of our Lord Jesus Christ. Ambrosius: Pulchre autem addidit, quia illa parte erat transiturus dominus, vel ubi sicomorus, vel ubi crediturus, ut mysterium servaret, et gratiam seminaret: sic enim venerat ut per Iudaeos veniret ad gentes. Vidit itaque Zachaeum sursum; iam enim sublimitas fidei inter fructus bonorum operum, inter fecundae altitudinem arboris eminebat. Zachaeus autem supra arborem est, quia est supra legem. AMBROSE; He has well added, that our Lord was to pass that way, either where the sycamore-tree was, or where he was who was about to believe, that so He might preserve the mystery, and sow the seeds of grace. For He had so come as that through the Jews He came to the Gentiles. He sees then Zacchaeus above, for already the excellence of his faith shone forth amidst the fruits of good works, and the loftiness of the fruitful tree; but Zacchaeus stands out above the tree, as one who is above the law. Beda: Perambulans autem dominus venit ad locum ubi Zachaeus sicomorum ascenderat: quia missis per mundum praedicatoribus, in quibus ipse loquebatur et ibat, venit ad populum nationum, qui passionis eius fide iam sublimis erat; quem suscipiens vidit, quia per gratiam elegit. Manebat autem aliquando dominus in domo principis Pharisaeorum; sed eum opera digna Deo facientem lingua venenata carpebant: unde eorum perosus facinora discessit dicens: relinquetur domus vestra deserta. Hodie autem in domo pusilli Zachaei oportet illum manere, idest novae legis gratia coruscante in humilium nationum corde quiescere. Quod autem descendere de sicomoro, et sic mansionem in domo parare iubetur, hoc est quod ait apostolus: etsi cognovimus secundum carnem Christum, sed iam nunc non novimus (...). Etsi enim mortuus est ex infirmitate, sed vivit ex virtute Dei. Manifestum est autem Iudaeos gentium semper odisse salutem; sed salus, quae olim Iudaeorum domos implebat, hodie populum nationum illuxit, eo quod et ipse populus filius sit Abrahae, credendo in Deum. BEDE; The Lord as He journeyed came to the place where Zacchaeus had climbed the sycamore, for having sent His preachers throughout the world in whom He Himself spoke and went, He comes to the Gentile people, who were already raised up on high through faith in His Passion, and whom when He looked up He saw, for He chose them through grace. Now our Lord once abode in the house of the chief of the Pharisees, but when He did works such as none but God could do, they railed at Him Wherefore hating their deeds He departed, saying, Your house shall be left to you desolate; but now He must needs stay at the house of the weak Zacchaeus, that is, by the grace of the new law brightly shining, He must take rest in the hearts of tile lowly nations. But that Zacchaeus is bid to come down from the sycamore tree, and prepare an abode for Christ, this is what the Apostle says, Yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. And again elsewhere, For though he was crucified through weakness, yet he lives by the power of God. It is plain that the Jews always hated the salvation Of the Gentiles; but salvation, which formerly filled the houses of the Jews, has this day shone upon the Gentiles, forasmuch as this people also by believing on God is a son of Abraham. Theophylactus: Sed et facile est hoc ad moralem utilitatem retorquere. Quisquis enim in malitia pluribus praeest, parvus est statura spirituali, et non potest videre Iesum prae turba: nam perplexus a passionibus et saecularibus rebus non aspicit Iesum ambulantem, idest in nobis operantem, nullum opus eius cognoscens. Ascendit autem super sicomorum, idest voluptatis dulcedinem, quae significatur per ficum, deprimens eam; et sic sublimior factus, videt, et videtur a Christo. THEOPHYL. It is easy to turn this to a moral use. For whoever surpasses many in wickedness is small in spiritual growth, and cannot see Jesus for the crowd. For disturbed by passion and worldly things, he beholds not Jesus walking, that is, working in us, not recognizing His operation. But he climbs up to the top of a sycamore-tree, in that he rises above the sweetness of pleasure, which is signified by a fig, and subduing it, and so becoming more exalted, he sees and is seen by Christ. Gregorius Moralium: Vel quia sicomorus ficus fatua dicitur, pusillus Zachaeus sicomorum subiit, et dominum vidit: quia qui mundi stultitiam humiliter eligunt, ipsi Dei sapientiam subtiliter contemplantur. Quid enim in hoc mundo stultius quam amissa non quaerere, possessa rapientibus relaxare, nullam pro acceptis iniuriis iniuriam reddere? Per hanc autem sapientem stultitiam, et si nondum solide ut est, iam tamen per contemplationis lumen Dei sapientia videtur. GREG. Or because the sycamore is from its name called the foolish fig, the little Zacchaeus gets up into the sycamore and sees the Lord, for they who humbly choose the foolish things of this world are those who contemplate most closely the wisdom of God. For what is more foolish in this world than not to seek for what is lost, to give our possessions to robbers, to return not injury for injury? However, by this wise foolishness, the wisdom of God is seen, not yet really as it is, but by the light of contemplation. Theophylactus: Dicit autem ei dominus festinans descende; hoc est, ascendisti per poenitentiam ad altiorem locum, descende per humilitatem, ne te supplantet elatio: oportet enim me in humilis domo manere. Geminis autem bonis in nobis existentibus, corporalibus scilicet et spiritualibus, cuncta corporalia derelinquit iustus pauperibus, sed spiritualia non deserit bona, sed si quid exegit ab aliquo, reddit quadruplum: significans per hoc quod si quis per poenitentiam pergit in contrario tramite priscae pravitatis, per multiplices virtutes sanat omnia pristina delicta; ac sic promeretur salutem, vocaturque filius Abrahae, eo quod a propria cognatione exierit, scilicet ab antiqua nequitia. THEOPHYL. The Lord said to him, Make haste and come down, that is, “you have ascended by penitence to a place too high for you, come down by humility, lest your exaltation cause you to sky. I must abide in the house of a humble man. We have two kinds of goods in us, bodily, and spiritual; the just man gives up all his bodily goods to the poor, but he forsakes not his spiritual goods, but if he has extorted any thing from any one, he restores to him fourfold; signifying thereby that if a man by repentance walks in the Opposite path to his former perverseness, he by the manifold practice of virtue heals all his old offenses, and so merits salvation, and is called the son of Abraham, because he went out from his own kindred, that is, from his ancient wickedness.
Lectio 2
Eusebius: Aestimabant quidam in primo salvatoris adventu regnum eius venire; et hoc putabant mox tunc fieri cum ascensurus erat Hierosolymam: adeo obstupefecerant eos miracula divina quae fecerat. Et ideo instruit eos non prius se recipere regnum a patre, quam ab hominibus iret ad patrem; et ideo dicitur haec illis audientibus, adiciens dixit parabolam, eo quod esset prope Ierusalem, et quia aestimarent quod confestim regnum Dei manifestaretur. EUSEBIUS; There were some who thought that our Savior’s kingdom would commence at His first coming, and they were expecting it shortly to appear when He was preparing to go up to Jerusalem; so astonished were they by the divine miracles which He did. He therefore informs them, that He should not receive the kingdom from His Father until He had left mankind to go to His Father. Theophylactus: Sed dominus ostendit eis quod vana quaedam aestimarent: non enim est sensibile regnum Dei. Ostendit etiam quod quasi Deus novit cogitationes eorum, proponens eis subsequentem parabolam; unde sequitur dixit ergo: homo quidam nobilis abiit in regionem longinquam accipere sibi regnum, et reverti. THEOPHYL. The Lord points out the vanity of their imaginations, for the senses cannot embrace the kingdom of God; He also plainly shows to them, that as God He knew their thoughts, putting to them the following parable, A certain nobleman, &c. Cyrillus: Describit autem sensus huius parabolae mysteria Christi a primo usque ad ultimum. Homo enim factus est Deus verbum existens: et quamvis servus factus sit, est tamen nobilis secundum ineffabilem ortum a patre. CYRIL; This parable is intended to set before us the mysteries of Christ from the first to the last. For God was made man, who was the Word from the beginning; and though He became a servant, yet was He noble because of His unspeakable birth from the Father. Basilius: Non solum secundum genus humanum, ex semine David secundum carnem exortus. Abiit autem in regionem longinquam, non tam locali distantia separatam quam rerum conditione: ipse enim Deus prope est unicuique nostrum, cum nostra bona opera nos ei astringunt; et distat quoties nos haerendo perditioni elongamur ab eo. Ad hanc igitur terrenam regionem accessit longinquam a Deo, ut gentium regnum acciperet, secundum illud: postula a me, et dabo tibi gentes hereditatem tuam. BASIL; Noble, not only in respect of His Godhead, but of His manhood, being sprung from the seed of David according to the flesh. He went into a far country, separated not so much by distance of place as by actual condition. For God Himself is nigh to every one of us, when our good works bind us to Him. And He is afar off, as often as by cleaving to destruction, we remove ourselves away from Him. To this earthly country then He came at a distance from God, that He might receive the kingdom of the Gentiles, according to the Psalm, Ask of me, and I will give you the heathen for your inheritance. Augustinus de quaest. Evang: Vel regio longinqua Ecclesia gentium est, usque ad fines terrae: abiit enim ut plenitudo gentium intraret; revertetur ut omnis Israel salvus fiat. AUG. Or the far country is the Gentile Church, extending to the uttermost parts of the earth. For He went that the fullness of the Gentiles might come in; He will return that all Israel may be saved. Eusebius: Vel per hoc quod profectus est ad regionem longinquam, ascensum proprium a terra in caelos designat; cum vero subdit accipere sibi regnum, et redire, secundam sui apparitionem gloriosam et regiam ostendit. Et primo quidem hominem se vocat propter nativitatem in carne, deinde nobilem; nondum autem se regem appellat, quia nondum in prima apparitione regia fungebatur maiestate. Sed et bene dicitur obtinere sibi regnum; nam dante sibi patre illud obtinuit, secundum illud: ecce filius hominis veniebat in nubibus, et datum est ei regnum. EUSEBIUS. Or by His setting out into a far country, He denotes His own ascension from earth to heaven. But when He adds, To receive for himself a kingdom, and to return; He points out His second appearance, when He shall come as a King and in great glory. He first of all calls Himself a man, because of His nativity in the flesh, then noble; not yet a King, because as yet at His first appearance He exercised no kingly power. It is also well said to obtain for Himself a kingdom, according to Daniel, Behold one like the Son of man came with the clouds of heaven, and a kingdom was given to him. Cyrillus: Ascendens enim ad caelos, sedet ad dexteram maiestatis in excelsis; ascendens autem dispensavit credentibus in eum divinorum charismatum differentiam, sicut servis committuntur dominicae facultates, ut aliquid lucrantes, famulatus sui ferant praeconia; unde sequitur vocatis autem decem servis suis, dedit illis decem mnas. Consuevit sacra Scriptura in signum perfectionis uti numero denario: quem si quis numerando excedere velit, ab unitate iterum inchoabit, quasi denario perducto ad metam: et ideo in dispensatione talentorum eum qui metam attingit divini officii, decem ait mnas recepisse.
CYRIL; For ascending up to heaven, He sits on the right hand of the Majesty on high. But being ascended, He has dispensed to those that believe on Him different divine graces, as to the servants were committed their Lord’s goods, that gaining something they might bring him token of their service. As it follows, And he called his ten servants, and delivered them ten pounds. CHRYS. Holy Scripture is accustomed to use the number ten as a sign of perfection, for if any one wishes to count beyond it, he has again to begin from unity, having in ten as it were arrived at a goal. And so in the giving of the talents, the one who reaches the goal of divine obedience is said to have received ten pounds.
Augustinus: Vel per decem mnas legem significat propter Decalogum; per decem autem servos, hos quibus sub illa positis gratia praedicata est. Sic enim intelligendum est eis datas mnas ad usum, cum intellexerunt, legem remoto velamine ad Evangelium pertinere. AUG. Or by the ten pounds he signifies the law, because of the ten commandments, and by the ten servants, those to whom while under the law grace was preached. For so we must interpret the ten pounds given them for trading, seeing that they understood the law, when its veil was removed, to belong to the Gospel. Beda: Mina namque, quam Graeci mnam, vocant, centum drachmis appenditur: et omnis Scripturae sermo, quia vitae caelestis perfectionem suggerit, quasi numeri centenarii pondere fulgescit. BEDE; A pound which in the Greeks is equal in weight to a hundred drachmas, and every word of Scripture, as suggesting to us the perfection of the heavenly life, shines as it were with the greatness of the hundredth number. Eusebius: Significat ergo per eos qui mnas recipiunt, suos discipulos, quibus mnas exhibens singulis, parem cunctis dispensationem committens negotiari iussit. Sequitur et ait ad illos: negotiamini dum venio. Nullum autem aliud negotium erat nisi dogma regni sui intentis mortalibus praedicandum per suos discipulos. Idem autem est omnium documentum eademque fides, unum Baptisma; et ob hoc mna una singulis datur. EUSEBIUS. By those then who receive the pounds, He means His disciples, giving a pound to each, since He entrusts to all an equal stewardship; He bade them put it out to use, as it follows, Occupy till I come. Now there was no other employment but to preach the doctrine of His kingdom to those who would hear it. But there is one and the same doctrine for all, one faith, one baptism. And therefore is one pound given to each. Cyrillus: Multa autem est horum differentia ad illos qui inficiati sunt regnum Dei; de quibus subditur cives autem eius oderant illum, et miserunt legationem post illum, dicentes: nolumus hunc regnare super nos. Hoc est quod Christus improperavit Iudaeis dicens: nunc vero viderunt et oderunt me et patrem. Renuerunt autem regnum eius, dicentes Pilato: non habemus regem nisi Caesarem. CYRIL; But greatly indeed do these differ from those who denied the kingdom of God, of whom it is added, But his citizens hated him. And this it is for which Christ upbraided the Jews, when He said, But now have they both seen and hated me and my Father. But they rejected His kingdom, saying to Pilate, We have no king but Caesar. Eusebius: Per hoc enim quod dicit cives eius, Iudaeos significat ortos ex eadem progenie secundum carnem, et quoniam ritu legis cum illis pariter utebatur. EUSEBIUS. By citizens He signifies the Jews, who were sprung from the same lineage according to the flesh, and with whom He joined in the customs of the law. Augustinus de quaest. Evang: Miserunt autem legationem post eum, quia etiam post resurrectionem eius immiserunt persecutiones apostolis, et praedicationem Evangelii respuerunt. AUG. And they sent a message after Him, because after His resurrection also, they persecuted His Apostles, and refused the S preaching of the Gospel. Eusebius: Postquam autem salvator haec docuit pertinentia ad primum eius adventum, consequenter gloriosum et regium eius reditum ostendit, dicens et factum est ut rediret accepto regno, et iussit vocari servos, quibus dedit pecuniam, ut sciret quantum quisque negotiatus esset. EUSEBIUS After our Savior had instructed them in the things belonging to His first coming, He proceeds to set forth His second coming with majesty and great glory, saying, And it came to pass, that when he was returned, having received the kingdom. Chrysostomus: Duo regna Dei novit sacra Scriptura: alterum quidem ex creatione, secundum quod est rex omnium creationis iure: alterum autem ex approbatione, secundum quod iustis dominatur, propria sponte ei subiectis; et hoc regnum hic dicitur accepisse. CHRYS. Holy Scripture notes two kingdoms: of God, one indeed by creation, since by right of creation He is King over all men; the other by justification, since He reigns’ over the just, of their own will made subject to Him. And this is the kingdom which He is here said to have received. Augustinus de quaest. Evang: Redit etiam accepto regno, quia in manifestissima claritate venturus est qui eis humilis apparuit, cum diceret: regnum meum non est de hoc mundo. AUG. He also returns after having received His kingdom, because in all glory will He come who appeared lowly to them to whom He said, My kingdom is not of this world. Cyrillus: Redeunte autem Christo, sumpto regno, merebuntur praeconia, et delectabuntur verbi ministri in supernis honoribus, quia multiplicaverunt talentum pluribus acquisitis; unde subditur venit autem primus dicens: domine, mna tua decem mnas acquisivit. CYRIL; But when Christ returns, baying taken to Himself His kingdom, the ministers of the word will receive their deserved praises and delight in heavenly rewards, because they multiplied their talent by acquiring more talents, as it is added, Then came the first, saying, Lord, your pound has gained ten pounds. Beda: Primus servus ordo doctorum est in circumcisione missorum; qui unam mnam negotiaturus accepit, quia unam fidem praedicare iussus est; sed haec mna decem mnas acquisivit, quia populum sub lege constitutum sibimet docendo sociavit. Sequitur et ait illi: euge, serve bone: quia in modico fuisti fidelis, eris potestatem habens super decem civitates. In modico servus est fidelis, quia non adulterat verbum Dei. Quidquid enim in praesenti percipimus donorum, in comparatione futurorum paucum est. BEDE; The first servant is the order of teachers sent to the circumcision, who received one pound to put out to use, inasmuch as it was ordered to preach one faith. But this one pound gained ten pounds, because by its teaching it united to itself the people who were subject to the law. It follows, And he said to him, Well done, you good servant: because you have been faithful in a very little, &c. The servant is faithful in a very little who does not adulterate the word of God. For all the gifts we receive now are but small in comparison of what we shall have. Graecus: Sed quia mercedem propriorum bonorum accipit, decem dicitur civitatibus praeesse. De his promissis quidam infime coniectantes existimant se praeturis et praefecturis donari in terrena Ierusalem reparata lapidibus pretiosis, si honeste in Christo fuerint conversati, ambitum potestatis et praelationis ab anima minime deponentes. GREEK EX. Because he receives the reward of his own good works, he is said to be set over ten cities. And some conceiving unworthily of these promises imagine that they themselves are preferred to magistracies and chief places in the earthly Jerusalem, which is built with precious stones, because they have had their conversation honest in Christ; so little do they purge their soul of all hankering after power and authority among men. Ambrosius: Sed civitates decem sunt animae, quibus iure praeponitur qui pecuniam domini et eloquia casta probata sicut argentum mentibus hominum feneraverit: nam sicut Ierusalem dicitur aedificata ut civitas, ita sunt animae pacificae; et sicut Angeli praesunt, ita hi qui vitam meruerunt Angelorum. Sequitur et alter venit dicens: domine, mna tua fecit quinque mnas. AMBROSE; But the ten cities are the souls over whom he is rightly placed who has deposited in the minds of men his Lord’s money and the holy words, which are tried as silver is tried in the fire. For as Jerusalem is said to be built as a city, so are peace-making souls. And as angels have rule, so have they who have acquired the life of angels. It follows, And the second came, saying, Lord, your pound has gained five pounds. Beda: Servus ille coetus est eorum qui praeputio evangelizare missi sunt, cuius mna, idest evangelica fides, quinque mnas fecit: quia gentes corporis sensibus antea mancipatas ad fidei evangelicae gratiam convertit. Sequitur et huic ait: et tu esto super quinque civitates; hoc est, ex earum quas imbueras animarum fide et conversatione sublimis fulgeas. BEDE; That servant is the assembly of those who were sent to preach the Gospel to the uncircumcision, whose pound, that is the faith of the Gospel, gained five pounds, because it converted to the grace of Evangelical faith, the nations before enslaved to the five senses of the body. And he said likewise to him, Be you also over five cities; that is, be exalted to shine through the faith and conversation of those souls which you have enlightened. Ambrosius: Vel aliter fortasse. Iste qui quinque mnas acquisivit, moralia habet, quia quinque sunt corporis sensus; ille qui decem, duplicia; idest mystica legis, et moralia probitatis. Possumus et hic decem mnas decem verba intelligere, idest legis doctrinam; quinque mnas magisteria disciplinae; sed legisperitum in omnibus volo esse perfectum. Bene autem quia de Iudaeis dicit, duo soli multiplicatam pecuniam deferunt, non utique aeris, sed disputationis usuris. AMBROSE; Or perhaps differently; he who gained five pounds has all the moral virtues, for there are five senses of the body. He who gained ten has so much more, that is to say, the mysteries of the law as well as the moral virtues. The ten pounds may also here be taken to mean the ten words, that is, the teaching of the law; the five pounds, the ordering of discipline. But the scribe must be perfect in all things. And rightly, since He is speaking of the Jews, are there two only who bring their pounds multiplied, not indeed by a gainful interest of money, but a profitable stewardship of the Gospel. For there is one kind of usury in money lent on interest, another in heavenly teaching. Chrysostomus: Alia est enim pecunia fenoris, alia doctrinae caelestis usura. In terrenis enim opibus non evenit unum fieri divitem, nisi alter depauperetur; sed in spiritualibus non evenit quemquam ditari, nisi faciat et alium locupletem: in corporeis enim participatio minuit, sed in spiritualibus auget. CHRYS. For in earthly wealth it does not belong to one man to be made rich without another being made poor, but in spiritual riches, without his making another rich also. For in earthly matters participation lessens, in spiritual it increases wealth. Augustinus de quaest. Evang: Vel aliter. Quod unus eorum qui bene usi sunt, decem acquisivit, et alter quinque, significat eos esse acquisitos in gregem domini, a quibus iam lex per gratiam intellecta est, sive propter decem legis praecepta, sive quia ille per quem lex lata est, quinque libros conscripsit. Ad hoc pertinent decem et quinque civitates, quibus eos praeponit: multiplicatio enim intelligentiae in ipsa varietate, quae de unoquoque praecepto vel de unoquolibet libro pullulat, ad unum reducta, quasi civitatem facit viventium rationum aeternarum: est enim civitas, non quorumlibet animantium, sed rationalium multitudo, legis unius societate devincta. Quod ergo servi reddentes rationem ex eo quod acceperant, laudantur qui lucrati sunt, significat eos bonam reddere rationem qui bene usi sunt eo quod acceperunt ad augendas divitias domini per eos qui credunt in eum. Quod qui facere nolunt, in illo signati sunt qui mnam suam in sudario servavit; de quo sequitur et tertius venit dicens: domine, ecce mna tua quam habui repositam in sudario. Sunt enim homines hac sibi perversitate blandientes, ut dicant: sufficit ut de se unusquisque rationem reddat; quid opus est aliis praedicare et ministrare ut etiam rationem de ipsis quisque reddere cogatur? Cum apud dominum etiam illi sint inexcusabiles quibus lex data non est, neque etiam qui audito Evangelio non obediverunt: quia per creaturam poterant cognoscere creatorem; unde sequitur timui enim te, quia homo austerus es: tollis quod non posuisti, et metis quod non seminasti. Hoc est enim quasi metere ubi non seminavit, idest eos impietatis reos tenere, quibus verbum aut legis, aut Evangelii ministratum non est. Hoc autem veluti iudicii periculum devitantes pigro labore a verbi ministratione conquiescunt: et hoc est quasi in sudario ligare quod acceperunt. AUG. Or else; That one of those who well employed their money gained ten pounds, another five, signifies that they acquired them for the flock of God, by whom the law was now understood through grace, either because of the ten commandments of the law, or because he, through whom the law was given, wrote five books; and to this belong the ten and five cities over which He appoints them to preside. For the manifold meanings or interpretations which spring up concerning some individual precept or book, when reduced and brought together in one, make as it were a city of living eternal reasons. Hence a city is not a multitude of living creatures, but of reasonable beings bound together by the fellowship of one law. The servants then who bring an account of that which they had received, and are praised for having gained more, represent those giving in their account who have well employed what they had received, to increase their Lord’s riches by those who believe on Him, while they who are unwilling to do this are signified by that servant who kept his pound laid up in a napkin; of whom it follows, And the third came, saying, Lord, behold, here is your pound, which I have kept laid up in a napkin, &c. For there are some who flatter themselves with this delusion, saying, It is enough for each individual to answer concerning himself, what need then of others to preach and minister, in order that every one should be compelled also to give an account of himself, seeing that in the Lord’s sight even they are without excuse to whom tile law was not given, and who were not asleep at the time of the preaching of the Gospel, for they might have known the Creator through the creature; and then it follows, For I feared you, because you are an austere man, &c. For this is, as it were, to reap when he did not sow, that is, to hold those guilty of ungodliness to whom this word of the law or the Gospel was not preached, and avoiding as it were this peril of Judgment, with slothful toil they rest from the ministration of the word. And this it is to tie up in a napkin what they had received. Theophylactus: Sudario enim mortuorum facies velatur: merito ergo hic piger dicitur mnam in sudario involvisse, quia eam mortificans, et otiosam dimittens, non tractavit nec auxit. THEOPHYL. For with a napkin the face of the dead is covered; well then is this idler said to have wrapped up his pound in a napkin, because leaving it dead and unprofitable he neither touched nor increased it. Beda: Vel pecuniam in sudario ligare, est percepta dona sub otio lenti corporis abscondere. Quod autem putaverat se per excusationem dixisse, in culpam propriam vertitur; unde sequitur dicit ei: de ore tuo te iudico, serve nequam. Servus nequam vocatur quasi piger ad exercendum negotium, et superbus ad accusandum domini iudicium. Sciebas quod austerus homo ego sum, tollens quod non posui, et metens quod non seminavi; et quare non dedisti pecuniam meam ad mensam? Quasi dicat: si durum me esse noveras, et aliena sectari; quare non tibi haec cogitatio incussit timorem, ut scires me mea diligentius quaesiturum? Pecunia autem vel argentum praedicatio Evangelii est, et sermo divinus, quia eloquia domini eloquia casta, argentum igne examinatum, qui sermo domini dari debuit ad mensam, hoc est promptis paratisque cordibus intimari. BEDE; Or to tie up money in a napkin is to hide the gifts we have received under the indolence of a sluggish body. But that which he thought to have used as an excuse is turned to his own blame, as it follows, He says to him, Out of your own mouth will I judge you, you wicked servant. He is called a wicked servant, as being slothful in business, and proud in questioning his Lord’s judgment. You knew that I was an austere man, taking up that I laid not down, and reaping that I did not sow: wherefore then gave you not my money into the bank? As though he said, If you knew me to be a hard man, and a seeker of what is not mine own, why did not the thought of this strike you with terror, that you might be sure that I would require mine own with strictness? But money or silver is the preaching of the Gospel and the word of God, for the words of the Lord are pure words as silver tried in the fire. And this word of the Lord ought to be given to the bank, that is, put into hearts meet and ready to receive it. Augustinus: Vel mensa ad quam danda erat pecunia, professionem ipsam religionis accipimus, quae tamquam publice proponitur ad usum necessarium saluti. AUG. Or the bank into which the money was to be given, we take to be the very profession of religion which is publicly put forth as a means necessary to salvation. Chrysostomus: In sensibilibus autem divitiis debitores solius observationis obnoxii sunt; quantum enim recipiunt, tantum eos reddere necesse est, et nihil plus ab eis quaeritur. In divinis autem eloquiis non solum ad custodiam obligamur, sed etiam multiplicare monemur; unde sequitur et ego veniens cum usuris utique exegissem illam. CHRYS. In the payment of earthly riches the debtors are obliged only to strictness. Whatever they receive, so much must they return, nothing more is required of them. But with regard to the words of God, we are not only bound diligently to keep, but we are commanded to increase; and hence it follows, that at my coming I might have required the same with usury. Beda: Qui enim verbi pecuniam a doctore percipit credendo, necesse est ut eam cum usuris solvat operando; vel ut ex eo quod audivit, etiam alia studeat intelligere, quae necdum ex praedicatoris ore didicit. BEDE; For they who by faith receive the riches of the word from a teacher, must by their works pay it back; with usury, or be earnestly desirous to know something more than what they have as yet learnt from the mouth of their preachers. Cyrillus: Doctorum enim est inserere auditoribus salutarem et proficuum sermonem; opus autem divinae virtutis est attrahere obedientes ad audientiam, et fertilem eorum reddere intellectum. Non est autem hic servus laudatus, neque honorem promeruit; sed potius tamquam iners est condemnatus; unde sequitur et adstantibus dixit: auferte ab eo mnam, et date illi qui decem mnas habet. CYRIL; It is the work of teachers to engraft in their hearers’ minds wholesome and profitable words, but of divine power to win the hearers to obedience, and render their understanding fruitful. Now this servant, so far from being commended or thought worthy of honor, was condemned as slothful, as it follows, And he said to them that stood by, Take from him the pound, and give to him that has ten pounds. Augustinus: Per quod significatur et illum posse amittere munus Dei qui habens non habet, idest eo non utitur; et eo augeri qui habens habet, idest bene utitur. AUG. Signifying thereby that both he will lose the gift of God, who having, has not, that is, uses it not, and that he will have it increased, who having, has, that is, rightly uses it. Beda: Mystice autem hoc, ut reor, indicat, intrante plenitudine gentium, omnem Israel salvum futurum, et tunc abundantiam gratiae spiritualis, quam modo nos tepide exercemus, illius populi doctoribus esse conferendam. BEDE; The mystical meaning I suppose is this, that at the coming in of the Gentiles all Israel shall be saved, and that then the abundant grace of the Spirit will be poured out upon the teachers. Chrysostomus: Ideo autem dicit adstantibus auferte ei mnam, quia non est prudentis animi punire; sed alio quodam, scilicet ministro, eget ad puniendum officio iudicis; nam et Deus non ipsemet poenas irrogat, sed mediantibus Angelis. CHRYS. He says then to them that stood by, Take from him the pound, because it is not the part of a wise man to punish, but he needs some one else as the minister of the judge in executing punishment. For even God does not Himself inflict punishment, but through the ministry of His angels. Ambrosius: De aliis servis siletur, qui quasi prodigi debitores quod acceperant perdiderunt. In duobus servis illis qui lucrati sunt, pauci signati sunt qui per duas vices ad cultores vineae sunt destinati, in reliquis omnes Iudaei. Sequitur et dixerunt illi: domine, habet decem mnas. Et ne hoc iniustum videretur, subdit dico autem vobis, quia omni habenti dabitur. AMBROSE; Nothing is said of the other servants, who like wasteful debtors lost all that they had received. By those two servants who gained by trading, are signified that small number, who in two companies were sent as dressers of the vineyard; by the remainder all the Jews. It follows, And they said to him, Lord, he has ten pounds. And lest this should seem unjust, it is added, For to every one that has, it shall be given. Theophylactus: Quia cum decem auxerit decuplando, palam est quod et plura decuplans pluris lucri fiet occasio domino. A deside vero et otioso, qui non satagit augere quod acceperat, ipsum quoque quod possidet auferetur; unde sequitur ab eo autem qui non habet, et quod habet auferetur ab eo: ne vacet census dominicus; cum posset dari aliis, et multiplicari. Haec autem non solum ad sermonem et doctrinam referenda sunt, sed etiam ad morales virtutes: quoniam et in his dat nobis Deus sua charismata, hunc dotans ieiunio, illum oratione, alium mansuetudine vel humilitate: quibus si invigilaverimus, multiplicabimus ea; si vero tepeamus, extinguemus. Deinde de adversariis subdit verumtamen inimicos meos, illos qui noluerunt me regnare super se, adducite, et interficite ante me. THEOPHYL. For seeing that he gained ten, by multiplying his pound tenfold, it is plain that by having more to multiply, he would be an occasion of greater gain to his Lord. But of the slothful and idle, who stirs not himself to increase what he has received, shall be taken away even that which he possesses, that there may be no gap in the Lord’s account when it is given to others and multiplied. But this is not to be applied only to the words of God and teaching, but also to the moral virtues; for in respect of these also, God sends us His gracious gifts, endowing one man with fasting, another with prayer, another with mildness or humility; but all these so long as we watch strictly over ourselves we shall multiply, but if we grow cold we shall extinguish. He adds of His adversaries, But those mine enemies who would not that I should reign over them, bring them hither, and slay them before me. Augustinus: Per quod designat impietatem Iudaeorum, quia ad eum noluerunt converti. AUG. Whereby He describes the ungodliness of the Jews who refused to be converted to Him. Theophylactus: Quos tradidit morti, mittens eos in ignem exteriorem; sed et in hoc mundo mactati sunt flebiliter ab exercitu Romanorum. THEOPHYL. Whom he will deliver to death, casting them into the outer fire. But even in this world they were most miserably slain by the Roman army. Chrysostomus: Haec contra Marcionistas competunt; nam et Christus dicit adducite hostes meos, et occidite coram me: cum tamen illi bonum dicant Christum, Deum vero veteris testamenti malum. Patet autem quod pater et filius eadem facit: nam pater ad vineam destinat exercitum; filius autem hostes coram se trucidari facit. Haec autem quae in Luca scribitur parabola alia est ab ea quae in Matthaeo narratur de talentis: nam hic quidem ex uno capitali accepto, varii fuere proventus: quia ex una mna accepta, hic quinque talenta, ille obtulit decem; sed apud Matthaeum contrarium: nam qui duo accepit, duo superaddidit: et qui quinque, tantumdem; unde et praemiis donantur imparibus.
CHRYS. These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. Whereas they say Christ indeed is good, but the God of the Old Testament evil. Now it is plain that both the Father and the Son do the same things. For the Father sends His army to the vineyard, and the Son causes His enemies to be slain before Him. CHRYS. This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.
Lectio 3
Titus: Quia dominus dixerat: appropinquavit regnum Dei, videntes illum in Ierusalem ascendentem, putabant ideo ascendere ut regnum Dei inchoaret. Consummata ergo parabola, in qua errorem praedictum correxit, et ostenso quod nondum insidiantem sibi mortem devicerat, procedebat ad passionem, ascendens Hierosolymam; unde dicitur et his dictis, praecedebat ascendens Ierusalem. TITUS BOST. Because the Lord had said, The kingdom of heaven is at hand, they that say. Him going up to Jerusalem thought that He was going then to commence the kingdom of God. When then the parable was finished in which He reproved the error above mentioned, and showed plainly that He had not yet vanquished that death which was plotting against him, he proceeded forth to His passion, going up to Jerusalem. Beda: Ostendens etiam de eiusdem civitatis eventu parabolam fuisse praemissam, quae et ipsum erat occisura, et hostili clade peritura. Sequitur et factum est, cum appropinquasset ad Bethphage et Bethaniam, ad montem qui vocatur oliveti, misit duos discipulos suos. Bethphage erat locus sacerdotum in monte oliveti; Bethania quoque civitas, sive villula, ex latere montis eiusdem, quasi stadiis quindecim a Ierusalem. BEDE; Proving at the same time that the parable had been pronounced concerning the end of that city which was about both to slay Him, and to perish itself by the scourge of the enemy. It follows, And it came to pass, when he was come nigh to Bethphage, &c. Bethphage was a small village belonging to the priests on Mount Olivet. Bethany was also a little town or hamlet on the side of the same mountain, about fifteen stades from Jerusalem. Chrysostomus: Et quidem in exordiis indifferenter se dominus ingerebat Iudaeis; sed ubi sufficienter edidit suae potestatis experimentum, auctoritate multa singula quaeque pertractat. Multa igitur fiunt miracula. Praedixit quoniam invenietis pullum indomitum; et hoc est quod subditur dicens: ite in castellum quod contra vos est; quod introeuntes invenietis pullum asinae alligatum, cui nemo unquam hominum sedit. Praedicit etiam quod nemo prohibebit, sed cum audierint, silebunt; unde sequitur solvite illum, et adducite. Si quis vos interrogaverit: quare solvitis? Sic dicetis ei: quia dominus operam eius desiderat. CHRYS. At the beginning of His ministry our Lord showed Himself indifferent to the Jews, but when He had given sufficient token of His power, He transacts every thing with the highest authority. Many are the miracles which then took place. He foretold to them, you shall find an unbroken colt. He foretell also that no one should hinder them, but as soon as they heard it, should hold their peace. Titus: In hoc autem divinam fore vocationem patuit: non enim potest aliquis resistere Deo quae sua sunt evocanti. Discipuli autem iussi ducere pullum, non refutaverunt hoc officium ut parvum, sed abierunt ut adducerent eum; unde sequitur abierunt autem qui iussi erant, et invenerunt, sicut dixit, pullum stantem. TITUS BOST. Here it was evident that there would be a divine summons. For no one can resist God calling for what is His own. But the disciples when ordered to fetch the colt refused not the office as a slight one, but went to bring him Basilius: Sic quoque docet nos et infima opera plurimo cum affectu et studio aggredi, scientes quod quicquid intuitu Dei fit, non est parvum, sed dignum in regno caelorum. BASIL; So likewise should we set about even the lowest works with the greatest zeal and affection, knowing that whatever is done with God before our eyes is not slight, but meet for the kingdom of heaven. Titus: Obmutescunt autem ob excellentiam fortis virtutis, nequeuntes resistere salvatoris eloquiis, qui ligaverunt asinum; sequitur enim solventibus autem illis, dixerunt domini eius ad illos: quid solvitis pullum? At illi dixerunt: quia dominus eum necessarium habet. Maiestativum enim nomen est dominus: rex enim erat venturus in conspectu multitudinis. TITUS BOST.; They who had tied the ass are struck dumb, because of the greatness of His mighty power, and are unable to resist the words of the Savior; for “the Lord” is a name of majesty, and as a King was He about to come in the sight of all the people. Augustinus de Cons. Evang: Nec moveat quod Matthaeus asinam et pullum dicit, ceteri autem de asina tacent: ubi enim utrumque factum potest intelligi, nulla repugnantia est, nec si alius alia commemoraret; quanto minus ubi alius unum, et alius utrumque? AUG. Nor matters it that Matthew speaks of an ass and its foal, while the others say nothing of the ass; for when both may be conceived, there is no variance even though one relate one thing, and another another, much less where one relates one thing, another both. Glossa: Nec solum discipuli obsecuti sunt Christo in pullo alieno, sed etiam in propriis vestimentis, quae partim asino imposuerunt, partim sternebant in via; unde sequitur et duxerunt illum ad Iesum, et iacientes vestimenta sua supra pullum, imposuerunt Iesum. Exeunte autem illo, substernebant vestimenta sua in via. GLOSS. The disciples waited upon Christ not only in bringing the colt of another, but also with their own garments, some of which they placed upon the ass, others they strewed in the way. Beda: Iuxta alios Evangelistas, non discipuli tantum, sed etiam plurimi de turba vestimenta sternebant in via. BEDE; According to the other Evangelists, not the disciples only, but very many also out of the crowds scattered their garments in the way. Ambrosius in Lucam: Mystice autem dominus venit ad montem oliveti, ut novellas oleas in sublimi veritate plantaret; et fortasse ipse mons Christus est: quis enim alius tales fructus ferret olearum spiritu sancto fecundarum? AMBROSE; Mystically, our Lord came to Mount Olivet, that he might plant new olive trees on the heights of virtue. And perhaps the mountain itself is Christ, for who else could bear such fruit of olives abounding in the fullness of the Spirit? Beda: Pulchre autem civitates positae in monte oliveti referuntur, hoc est in ipso domino, qui unctionem spiritualium charismatum scientiae pietatisque luce refovet. BEDE; Rightly are the towns described as placed on Mount Olivet, that is, on the Lord Himself, who rekindles the unction of spiritual graces with the light of knowledge and piety. Origenes: Bethania autem interpretatur domus obedientiae; Bethphage vero domus maxillarum, sacerdotalis quidam locus: maxillae enim sacerdotibus dabantur, sicut in lege praecipitur: illuc vero ubi obedientia, et ubi locus sacerdotibus mancipatur, mittit salvator discipulos suos, ut solvant asinae pullum. ORIGEN; Bethany is interpreted, the house of obedience, but Bethphage the house of cheek bones, being a place belonging to the priests, for cheek bones in the sacrifices were the right of the priests, as it is commanded in the law. To that place then where obedience is, and where the priests have the possession, our Savior sends His disciples to loose the ass s colt. Ambrosius: In castello enim erant, et erat ligatus pullus cum asina, nec poterat solvi nisi iussu domini. Solvit eum manus apostolica. Talis actus, talis vita, talis gratia. Esto talis, ut ligatos possis solvere. In asina quidem Matthaeus Evangelista quasi matrem figuravit erroris; hic autem in pullo generalitatem populi gentilis expressit. Et bene in quo nemo sedit, quia nullus ante quam Christus nationum populos vocavit ad Ecclesiam. Alligatus autem perfidiae vinculis tenebatur, iniquo addictus domino erroris famulatu; sed dominatum vindicare sibi non poterat, quem dominum fecerat non natura, sed culpa; et ideo cum dominus dicitur, unus agnoscitur. Misera servitus cui vagum ius est: plures enim habet dominos qui unum non habet. Alieni alligant ut possideant; iste solvit, ut teneat: vehementiora enim dona novit esse quam vincula. AMBROSE; For they were in the village, and the colt was tied with its mother, nor could it be loosed except by the command of the Lord. The apostle’s hand looses it. Such was the act, such the life, such the grace. Be such, that you may be able to loose those that are bound. In the ass indeed Matthew represented the mother of error, but in the colt Luke has described the general character of the Gentile people. And rightly, whereon yet never man sat, for none before Christ called the nations of the Gentiles into the Church. But this people was tied and bound by the chains of iniquity, being subject to an unjust master, the servant of error, and could not claim to itself authority whom not nature but crime had made guilty. Since the Lord is spoken of, one master is recognized. O wretched bondage under a doubtful mastery! For he has many masters who has not one. Others bind that they may possess, Christ looses that he may keep, for He knew that gifts are more powerful than chains. Origenes: Multi ergo erant domini huius pulli, antequam salvator eum haberet necessarium; postquam vero ille coepit esse dominus, plures esse domini cessaverunt: nemo enim potest Deo servire et mammonae. Quando malitiae servimus, multis sumus passionibus vitiisque subiecti. Necessarium autem habet dominus pullum, quia cupit nos solvi vinculis peccatorum. ORIGEN; There were then many masters of this colt, before that the Savior had need of him. But as soon as He began to be the master, there ceased to be any other. For no one can serve God and mammon. When we are the servants of wickedness we are subject to many vices and passions, but the Lord has need of the colt, because He would have us loosed from the chain of our sins. Origenes super Ioannem: Ego autem opinor non frustra castellum esse hunc locum, ubi stabat asina ligata et pullus: quasi castellum enim respectu totius orbis caelestis tota terra despicitur absque adiectione alterius nominis nuncupatum. ORIGEN; Now I think this place is not without reason said to be a small village. For as if it were a village without any farther name, in comparison of the whole earth the whole heavenly country is despised. Ambrosius: Nec illud est otiosum quod duo discipuli diriguntur, Petrus ad Cornelium, Paulus ad reliquos: et ideo non personas destinavit, sed numerus definivit. Tamen si quis est qui personas exigat, potest aestimare de Philippo, quem spiritus sanctus misit in Gazam, quando Candacis reginae baptizavit eunuchum. AMBROSE; Nor is it for nothing that two disciples are directed thither; Peter to Cornelius, Paul to the rest. And therefore He did not mark out the persons, but determined the number. Still should any one require the persons, he may believe it to be spoken of Philip, whom the Holy Spirit sent to Gaza, when he baptized the eunuch of Queen Candace. Theophylactus: Vel duo missi hoc innuunt, quod ad introductionem gentilis populi et subiectionem eius ad Christum, duos faciunt gradus prophetae et apostoli. Ducunt autem eum a quodam castello, ut innotescat nobis quod hic populus rusticanus erat et indoctus. THEOPHYL. Or the two sent imply this, that the Prophets and Apostles make up the two steps to the bringing in of the Gentiles, and their subjection to Christ. But they bring the colt from a certain village, that it may be known to us that this people was rude and unlearned. Ambrosius: Illi ergo directi cum solverent pullum, non suis verbis sunt usi, sed dixerunt sicut dixerat illis Iesus; ut agnoscas quod non suo sermone, sed verbo Dei, nec proprio, sed Christi nomine fidem populis infudere gentilibus: atque adversariae potestates, quae sibi nationum obsequia vindicabant, mandato cessere divino. CYRIL; Those men who were directed, when they were loosing the colt, did not use their own words, but spoke as Jesus had told them, that you may know that not by their own words, but the word of God, not in their own name but in Christ’s, they implanted the faith among the Gentile nations; and by the command of God the hostile powers ceased, which claimed to themselves the obedience of the Gentiles. Origenes in Lucam: Deinde mittunt discipuli vestes suas super asinam, et sedere faciunt salvatorem, dum assumunt sermonem Dei, et imponunt eum super animas audientium. Vestibus exuuntur, et substernunt eas in via: quia vestimenta apostolorum, opera eorum bona sunt. Et revera solutus a discipulis asinus, et portans Iesum incedit super vestimenta apostolorum, quando doctrinam eorum imitatur et vitam. Quis nostrum ita beatus est ut sedeat super illum Iesus? ORIGEN; The disciples next place their garments upon the ass, and cause the Savior to sit thereon, inasmuch as they take upon themselves the word of God, and make it to rest upon the souls of their hearers. They divest themselves of their garments, and strew them in the way, for the clothing of the Apostles is their good works. And truly does the ass loosened by the disciples and carrying Jesus, walk upon the garments of the Apostles, when it imitates their doctrine. Which of us is so blessed, that Jesus should rest upon him; Ambrosius: Non enim mundi dominum gestari super dorsum asinae delectavit: sed ut latente mysterio in secretis animarum interiore consessu, mysticus rector insideret, regens mentis vestigia, lasciviam carnis infrenans, sermo eius habena est, stimulus est. AMBROSE; For it pleased not the Lord of the world to be borne upon the ass’s back, save that in a hidden mystery by a more inward sitting, the mystical Ruler might take His seat in the secret depths of men’s souls, guiding the footsteps of the mind, bridling the wantonness of the heart. His word is a rein, His word is a goad.
Lectio 4
Origenes in Lucam: Quamdiu in monte fuit dominus, cum solis apostolis morabatur; quando autem vicinus coepit esse descensui, tunc occurrit ei turba populorum; unde dicitur et cum iam appropinquarent ad descensum montis oliveti, coeperunt omnes turbae descendentium discipulorum gaudentes laudare Deum voce magna. ORIGEN; As long as our Lord was in the mount His Apostles only were with Him, but when He began to be near the descent, then there came to Him a multitude of the people. Theophylactus: Discipulos vocat non solum duodecim, aut septuaginta, sed omnes qui Christum sequebantur, seu causa miraculorum, seu ad aliquam delectationem doctrinae; quibus ingeri pueri potuerunt, ut narrant alii Evangelistae; unde sequitur super omnibus quas viderant virtutibus. THEOPHYL. He calls by the name of disciples not only the twelve, or the seventy-two, but all who followed Christ, whether for the sake of the miracles, or from a certain charm in His teaching, and to them may be added the children, as the other Evangelists relate. Hence it follows, For all the mighty works which they had seen. Beda: Multas quidem virtutes domini viderant, sed maxime Lazari resurrectionem stupebant: nam, ut Ioannes ait: propterea obviam venit ei turba, quia audierunt eum fecisse hoc signum. Notandum enim est, non tunc primum salvatorem Ierusalem adiisse, sed multoties antea, sicut Ioannes commemorat. BEDE; They beheld indeed many of our Lord’s miracles, but marveled most at the resurrection of Lazarus. For as John says, For this cause the people also met him, for that they heard that he had done this miracle. For it must be observed that this was not the first time of our Lord’s coming to Jerusalem, but He came often before, as John relates. Ambrosius: Turba igitur agnoscens Deum, regem appellat, prophetiam repetit, expectatum quoque secundum carnem David filium venisse declarat; unde sequitur dicentes: benedictus qui venit rex in nomine domini. AMBROSE; The multitude then acknowledging God, proclaims Him King, repeats the prophecy, and declares that the expected Son of David according to the flesh had come, saying, Blessed be the King that comes in the name of the Lord. Beda: Idest in nomine Dei patris, quamvis possit intelligi et in nomine suo, quia et ipse dominus est. Sed melius verba eius nostrum dirigunt intellectum, quibus ait: ego veni in nomine patris mei; humilitatis enim magister est Christus. Non autem rex Christus dicitur ad exigendum tributum, vel ferro exercitum armandum, hostesque visibiliter debellandos: sed quod mentes regat, et in regnum caelorum credentes perducat: quod enim rex esse voluit Israel, miserationis indicium est, non potestatis augmentum. Verum quia Christus in carne totius mundi propitiatio illuxit, pulchre sibi invicem in laude eius caelestia simul et terrena concinunt: eo enim nascente, caelestium agmina cantant; eodem autem caelis se reddituro, mortales vicem laudis rependunt: unde sequitur pax in caelo. BEDE; That is, in the name of God the Father, although it might be taken “in His own name,” since He Himself is the Lord. But His own words are better guides to the meaning when He says, I am come in my Father’s name. For Christ is the Master of humility. Christ is not called King as one who exacts tribute, or arms His forces with the sword, or visibly crushes His enemies, but because He rules men’s minds, and brings them believing, hoping, and loving into the kingdom of heaven. For He was willing to be King of Israel, to show His compassion, not to increase His power. But because Christ appeared in the flesh, as the redemption and light of the whole world, well do both the heaven and earth, each in their turn, chant His praises. When He is born into the world, the heavenly hosts sing; when He is about to return to heaven, men send back their note of praise. As it follows, Peace in heaven. Theophylactus: Hoc est, bellum antiquum, quo Deo adversabamur, evanuit. Et gloria in excelsis, laudantibus scilicet Angelis Deum in tali reconciliatione; nam hoc ipsum quod Deus visibiliter ambulat in territorio inimicorum suorum, significat ipsum nobiscum habere concordiam. Sed Pharisaei hoc audientes murmurabant, eo quod turba eum regem vocabat, et laudabat ut Deum; referentes nomen regis ad seditionem, nomen vero domini ad blasphemiam; unde sequitur et quidam Pharisaeorum de turbis dixerunt ad illum: magister, increpa discipulos tuos. THEOPHYL. That is, the ancient warfare, wherein we were at enmity against God, has ceased. And glory in the highest, inasmuch as Angels are glorifying God for such a reconciliation. For this very thing, that God visibly walks in the land of His enemies, shows that He has peace with us. But the Pharisees when they heard that the crowd called Him King, and praised Him as God, murmured, imputing the name of King to sedition, the name of God to blasphemy. And some of the Pharisees said, Master, rebuke your disciples. Beda: Mira invidorum dementia; quem magistrum appellandum non dubitant, quia vera docentem noverant, huius discipulos, quasi melius edocti, redarguendos aestimant. BEDE; O the strange folly of the envious; they scruple not to call Him Master, because they knew He taught the truth, but His disciples, as though themselves were better taught they deem worthy of rebuke. Cyrillus: Sed dominus non compescuit laudantes eum ut Deum, sed magis reprehensores compescens, attestatur sibi super gloria deitatis; unde sequitur quibus ipse ait: dico vobis, quia si hi tacuerint, lapides clamabunt. CYRIL; But the Lord forbade not them that glorified Him as God, but rather forbade those that blamed them, so bearing witness to Himself concerning the glory of the Godhead. Hence it follows, He answered and said to them, I tell you, if these should hold their peace, the stones would immediately cry out. Theophylactus: Quasi dicat: non sine causa homines me taliter laudant, sed commoniti virtutibus quas viderunt. THEOPHYL. As if He said, Not without cause do men praise me thus, but being constrained by the mighty works which they have seen. Beda: Crucifixo etiam domino, notis eius tacentibus prae timore, lapides et saxa canebant, dum postquam emisit spiritum, terra mota est, et petrae scissae sunt, et monumenta aperta sunt. BEDE; And so at the crucifixion of our Lord, when His kinsfolk were silent from fear, the stones and rocks sang forth, while after that He gave up the ghost, the earth was moved, and the rocks were rent, and the graves opened. Ambrosius: Neque etiam mirum est si laudes domini contra naturam suam saxa respondeant, quem scopulis duriores praedicant peremptores, scilicet turba post exiguum crucifixura Deum, negans affectibus quem vocibus confitetur: aut fortasse, quia obmutescentibus Iudaeis post domini passionem, vivi erant secundum Petrum lapides clamaturi. AMBROSE; Nor is it wonderful that the stones against their nature should chant forth the praises of the Lord, whom His murderers, harder than the rocks, proclaim aloud, that is, the multitude, in a little while about to crucify their God, denying Him in their hearts, whole with their mouths they confess. Or perhaps it is said; because, when the Jews were struck silent after the Lord’s Passion, the living stones, as Peter calls them, were about to cry out. Origenes in Lucam: Quando etiam nos tacemus, idest refrigescit caritas multorum, lapides clamant: potest enim Deus suscitare de lapidibus filios Abrahae. Pulchre autem turbas laudantes Deum ad descensionem montis occurrisse legimus, ut operatorem mysterii spiritualis significarent sibi venisse de caelo.
ORIGEN; When we also are silent, (that is, when the love of many wax cold,) the stones cry out, for God can from stones raise up children to Abraham. AMBROSE; Rightly we read that the crowds praising God met Him at the descent of the mountain, that they might signify that the works of the heavenly mystery had come to them from heaven.
Beda: Descendente etiam domino de monte olivarum, turbae descendunt: quia humiliato misericordiae auctore, necesse est eos qui misericordia indigent, eius vestigia imitari. BEDE; Again, when our Lord descends from the mount of Olives, the multitude descend also, because since the Author of mercy has suffered humiliation, it is necessary that all those who need His mercy should follow His footsteps.
Lectio 5
Origenes in Lucam: Omnes beatitudines quas locutus est Iesus in Evangelio suo, firmat exemplo; sicut quod dixerat: beati mites, probat dicens: discite a me quia mitis sum; et quia dixerat: beati flentes, ipse quoque flevit super civitatem; unde dicitur et ut appropinquavit, videns civitatem, flevit super illam. ORIGEN; All the blessings which Jesus pronounced in His Gospel He confirms by His own example, as having declared, Blessed are the meek; He afterwards sanctions it by saying, Learn of me, for I am meek; and because He had said, Blessed are they that weep, He Himself also wept over the city. Cyrillus: Miserebatur enim eorum Christus, qui omnes homines vult salvari: quod nobis non patuisset, nisi per aliquod humanum fieret evidens: effusae enim lacrymae sunt signa tristitiae. CYRIL; For Christ had compassion upon the Jews, who wills that all men should be saved. Which had not been plain to us, were it not revealed by a certain mark of His humanity. For tears poured forth are the tokens of sorrow. Gregorius in Evang: Flevit igitur pius redemptor ruinam perfidae civitatis, quam ipsa civitas sibi non cognoscebat esse venturam; unde subditur dicens: quia si cognovisses et tu: subaudi: fleres, quae modo, quia nescis quod imminet, exultas; unde subditur et quidem in hac die tua, quae ad pacem tibi. Cum enim carnis se voluptatibus daret in die sua, quae ad pacem ei esse poterant habebat. Cur vero bona praesentia ad pacem habuerit, manifestatur cum subditur nunc autem abscondita sunt ab oculis tuis. Si enim a cordis eius oculis mala quae imminerent, abscondita non essent, laeta in praesentibus prosperis non fuisset; unde mox eius poena, quae imminebat, adiuncta est, cum sequitur quia venient dies in te. GREG. The merciful Redeemer wept then over the fall of the false city, which that city itself knew not was about to come upon it. As it is added, saying, If you had known, even you (we may here understand) would weep. You who now rejoice, for you know not what is at hand. It follows, at least in this your day. For when she gave herself up to carnal pleasures, she had the things which in her day might be her peace. But why she had present goods for her peace, is explained by what follows, But now they are hidden from your eyes. For if the eyes of her heart had not been hidden from the future evils which were hanging over her, she would not have been joyful in the prosperity of the present. Therefore He shortly added the punishment which was near at hand, saying, For the days shall come upon you. Cyrillus: Vel aliter. Quia si cognovisses et tu: non enim erant digni percipere divinitus inspiratas Scripturas, quae narrant Christi mysterium: quoties enim legitur Moyses, velamen obnubilat cor eorum. Et quia non sunt intuiti veritatem, indignos se fecerunt salute, quae manat a Christo; unde sequitur et quidem in hac die tua quae ad pacem tibi. CYRIL; If you had known, even you. The Jews were not worthy to receive the divinely inspired Scriptures, which relate the mystery of Christ. For as often as Moses is read, a veil overshadow s their heart that they should not see what has been accomplished in Christ, who being the truth puts to flight the shadow. And because they regarded not the truth, they rendered themselves unworthy of the salvation which flows from Christ. Eusebius: Ubi notat, suum adventum ad pacem totius mundi factum fuisse; venit enim ad hoc ut pacem praedicaret propinquis et longinquis. Sed quia annuntiatam sibi pacem recipere noluerunt, hoc eos latebat; unde subditur nunc autem abscondita sunt ab oculis tuis. Et ideo obsidionem, quae in brevi erat ei superventura, expressissime praenuntiat subdens quia venient dies in te, et circumdabunt te inimici tui vallo. EUSEBIUS; He here declares that His coming was to bring peace to the whole world. For to this He came, that He should preach both to them that were near, and those that were afar off. But as they did not wish to receive the peace that was announced to them, it was hid from them. And therefore the siege which was shortly to come upon them He most expressly foretells, adding, For the days shall come upon you, &c. Gregorius: Ubi Romani principes denuntiantur. Illa enim Hierosolymorum subversio describitur quae a Vespasiano et Tito Romanis principibus facta est; unde subditur et circumdabunt te, et coangustabunt te undique, et ad terram prosternent te, et filios tuos qui in te sunt. GREG. By these words the Roman leaders are pointed out. For that overthrow of Jerusalem is described, which was made by the Roman emperors Vespasian and Titus. Eusebius: Quomodo autem haec completa sint, ex his quae tradita sunt a Iosepho, colligere possumus, qui cum esset Iudaeus, singula quoque gesta narravit consona his quae sunt a Christo praedicta. EUSEBIUS; But how these things were fulfilled we may gather from what is delivered to us by Josephus, who though he was a Jew, related each event as it took place, in exact accordance with Christ’s prophecies. Gregorius: Hoc quoque quod additur: et non relinquent in te lapidem super lapidem, et ipsa iam eiusdem civitatis transmigratio testatur: quia dum nunc in eo loco constructa est ubi extra portam dominus fuerat crucifixus, prior illa, ut dicitur, Ierusalem funditus est eversa. Cui ex qua culpa eversionis poena fuerit illata, subiungitur eo quod non cognoveris tempus visitationis tuae. GREG. This too which is added, namely, They shall not leave in you one stone upon another, is now witnessed in the altered situation of the same city, which is now built in that place where Christ was crucified without the gate, whereas the former Jerusalem, as it is called, was rooted up from the very foundation. And the crime for which this punishment of overthrow was inflicted is added, Because you knew not the time of your visitation. Theophylactus: Idest, mei adventus: veni enim visurus et salvaturus te. Quod si cognosceres, et in me crederes, esses pacata Romanis, et ex omnibus exempta periculis; sicut omnes qui crediderunt in Christum evaserunt. THEOPHYL. That is, of my coming. For I came to visit and to save you, which if you had known and believed on Me, you might have been reconciled to the Romans, and exempted from all danger as did those who believed on Christ. Origenes in Lucam: Non nego igitur et illam Ierusalem propter habitatorum scelera fuisse destructam; sed quaero ne forte ad hanc Ierusalem fletus iste pertineat. Si enim post mysteria veritatis aliquis peccaverit, plangetur: nemo enim gentilis fletur, sed ille qui fuit de Ierusalem, et esse cessavit. ORIGEN; I do not deny then that the former Jerusalem was destroyed because of the wickedness of its inhabitants, but I ask whether the weeping might not perhaps concern this your spiritual Jerusalem. For if a man has sinned after receiving the mysteries of truth, he will be wept over. Moreover, no Gentile is wept over, but he only who was of Jerusalem, and has ceased to be. Gregorius in Evang: Redemptor enim noster per electos suos plangere non cessat, cum quosdam ex bona vita ad mores reprobos pervenisse considerat; qui si damnationem suam quae eis imminet, agnovissent, semetipsos cum lacrymis electorum plangerent. Suam autem diem hic habet anima perversa, quae transitorio gaudet in tempore; cui ea quae adsunt, ad pacem sunt, dum ex rebus temporalibus laetatur. Haec praevidere futura refugit, quae praesentem laetitiam perturbent; unde dicitur nunc autem abscondita sunt ab oculis tuis. GREG. For our Redeemer does not cease to weep through His elect whenever he perceives any to have departed from a good life to follow evil ways. Who if they had known their own damnation, hanging over them, would together with the elect shed tears over themselves. But the corrupt soul here has its day, rejoicing in the passing time; to whom things present are its peace, seeing that it takes delight in that which is temporal. It shuns the foresight of the future which may disturb its present mirth; and hence it follows, But now are they hid from your eyes. Origenes: Fletur autem et nostra Ierusalem, quod post peccata circumdant eam inimici, idest spiritus nequam, et immittunt in circuitu eius vallum, ut obsideant eam, et lapidem super lapidem non relinquant; maxime si post multam continentiam, si post aliquot annos castitatis victus quis fuerit, et blandimentis carnis illectus, patientiam pudicitiamque amiserit, si fuerit fornicatus; lapidem super lapidem non relinquent in eo, secundum illud: non recordabor primarum iustitiarum eius. ORIGEN; But our Jerusalem is also wept over, because after sin enemies surround it, (that is, wicked spirits,) and cast a trench round it to besiege it, and leave not a stone behind; especially when a man after long continence, after years of chastity, is overcome, and enticed by the blandishments of the flesh, has lost his fortitude and his modesty, and has committed fornication, they will not leave on him one stone upon another, according to Ezekiel, His formed righteousness I will not remember. Gregorius: Vel aliter. Maligni spiritus animam a corpore exeuntem obsident, quam in carnis amore positam deceptoriis delectationibus fovent; qui vallo circumdant, quia ante mentis eius oculos reductis iniquitatibus quas perpetravit, hanc societate suae damnationis coarctant, ut in ipsa extremitate vitae deprehensa, a quibus hostibus circumclusa sit videat, et tamen evadendi aditum invenire non possit: quia operari iam non licet bona, quae cum licuit agere contempsit. Undique etiam animam coangustant, quando ei non solum operis, verum etiam locutionis atque cogitationis iniquitates replicant: ut quae prius se per multa dilatavit in scelere, in extremum de omnibus angustetur in retributione. Tunc autem anima per conditionem reatus sui ad terram consternitur, cum caro, quam vitam suam credidit, redire ad pulverem urgetur. Tunc in morte filii illius cadunt, cum cogitationes illicitae, quae modo ex illa prodeunt, in extrema ultione dissipantur: quae etiam cogitationes per lapides significari valent: perversa enim mens, cum perversae cogitationi perversiorem adicit, quasi lapidem supra lapidem ponit; sed cum ad ultionem suam anima ducitur, omnis cogitationum constructio dissipatur. Pravam autem animam Deus assidue visitat praecepto, aliquando flagello, aliquando autem miraculo, ut vera quae nesciebat audiat; et ea contemnens, aut dolore compuncta redeat, aut beneficiis devicta, malum quod fecit erubescat. Sed quia visitationis suae tempus non cognoscit, in extremo vitae traditur suis inimicis. GREG. Or else; The evil spirits lay siege to the soul, as it goes forth from the body, for being seized with the love of the flesh, they caress it with delusive pleasures. They surround it with a trench, because bringing all its wickedness which it has committed before the eyes of its mind, they close confine it to the company of its own damnation, that being caught in the very extremity of life, it may see by what enemies it is blockaded, yet be unable to find any way of escape, because it can no longer do good works, since those which it might once have done it despised. On every side also they enclose the soul when its iniquities rise up before it, not only in deed but also in word and thought, that she who before in many ways greatly enlarged herself in wickedness, should now at the end be straitened every way in judgment. Then indeed the soul by the very condition of its guilt is laid prostrate on the ground, while its flesh which it believed to be its life is bid to return to dust. Then its children fall in death, when all unlawful thoughts which only proceed from it, are in the last punishment of life scattered abroad. These may also be signified by the stones. For the corrupt mind when to a corrupt thought it adds one more corrupt, places one stone upon another. But when the soul is led to its doom, the whole structure of its thoughts is rent asunder. But the wicked soul God ceases not to visit with His teaching, sometimes with the scourge and sometimes with a miracle; that the truth which it knew not it may hear, and though still despising it, may return pricked to the heart in sorrow, or overcome with mercies may be ashamed at the evil which it has done. But because it knows not the time of its visitation, at the end of life it is given over to its enemies, that with them it may be joined together in the bond of everlasting damnation.
Lectio 6
Gregorius in Evang: Qui narraverat mala ventura, protinus templum ingressus est, ut de illo vendentes et ementes eiceret, ostendens quod ruina populi maxime ex culpa sacerdotum fuit; unde dicitur et ingressus in templum, coepit eicere vendentes in illo et ementes. GREG. When He had related the evils that were to come upon the city, He straightway entered the temple, that He might cast out them that bought and sold in it. Showing that the destruction of the people arose chiefly from the guilt of the priests. Ambrosius: Deus enim templum suum non mercatoris vult esse diversorium, sed domicilium sanctitatis; nec vendibili religionis officio, sed obsequio gratuito usum ministerii sacerdotalis informat. AMBROSE; For God wishes not His temple to be a house of traffic, but the dwelling-place of holiness, nor does He fix the priestly service in a salable performance of religion, but in a free and willing obedience Cyrillus: Erat autem in templo multitudo mercatorum, qui vendebant animalia ritu legis mactanda in hostiis. Sed iam aderat tempus desinendi umbram, refulgendi vero Christi veritatem: ob hoc Christus, qui cum patre simul colebatur in templo, iussit ritus corrigi legis, fieri vero templum orationis domum; unde subditur dicens illis: scriptum est, quia domus mea domus orationis est; vos autem fecistis eam speluncam latronum. CYRIL; Now there were in the temple a number of sellers who sold animals, by the custom of the law, for the sacrificial victims, but the time was now come for the shadows to pass away, and the truth of Christ to shine forth. Therefore Christ, who together with the Father was worshipped in the temple, commanded the customs of the law to be reformed, but the temple to become a house of prayer; as it is added, My house, &c. Gregorius: Qui enim ad accipienda munera in templo residebant, quia quibusdam non dantibus laesiones exquirerent, dubium non erat. GREG. For they who sat in the temple to receive money would doubtless sometimes make exaction to the injury of those who gave them none. Theophylactus: Hoc etiam dominus fecit in principio praedicationis suae, ut narrat Ioannes; et nunc iterum illud fecit: quod ad maius crimen Iudaeorum redundat, qui non fuerunt ex priori admonitione castigati. THEOPHYL. The same thing our Lord did also at the beginning of His preaching, as John relates; and now He did it a second time, because the crime of the Jews was much increased by their not having been chastened by the former warning. Augustinus de quaest. Evang: Mystice autem templum ipsum hominem Christum intelligas, vel etiam adiuncto corpore eius quod est Ecclesia. Secundum autem id quod est caput Ecclesiae, dictum est: solvite templum hoc, et in triduo suscitabo illud; secundum id vero quod est adiuncta Ecclesia, intelligitur templum de quo videtur dixisse: auferte ista hinc. Significavit enim futuros in Ecclesia qui sua negotia potius agerent, vel receptacula ibi haberent ad occultanda scelera sua, quam ut caritatem Christi sequerentur, et peccatorum confessione, accepta venia, corrigerentur. AUG. Now mystically, you must understand by the temple; Christ Himself, as man in His human nature, or with His body united to Him, that is, the Church. Put inasmuch as He is the Head of the Church, it was said, Destroy this temple, and I will raise it up in three days. Inasmuch as the Church is joined to Him, is the temple understood, of which He seems to have spoken in the same place, Take these away from hence; signifying that there would be those in the Church who would rather be pursuing their own interest, or find a shelter therein to conceal their wickedness, than follow after the love of Christ, and by confession of their sills receiving pardon be restored. Gregorius in Evang: Redemptor vero noster praedicationis verba nec indignis, nec ingratis subtrahit; unde postquam rigorem disciplinae eiciendo perversos tenuit, donum his gratiae ostendit; nam subditur et erat docens quotidie in templo. GREG. But our Redeemer does not withdraw His word of preaching even from the unworthy and ungrateful. Accordingly after having by the ejection of the corrupt maintained the strictness of discipline, He now pours forth the gifts of grace. For it follows, And he was teaching daily in the temple. Cyrillus: Decebat autem ex his quae Christus dixerat et fecerat, eum adorare ut Deum; sed ipsi nequaquam hoc facientes quaerebant eum occidere; sequitur enim principes autem sacerdotum et Scribae et principes plebis quaerebant illum perdere. CYRIL; Now from what Christ had said and done it was meet that men should worship Him as God, but far from doing this, they sought to slay Him; as it follows, But the chief priests and scribes and the chief of the people sought to destroy him. Beda: Vel quia quotidie docebat in templo, vel quia latrones eiecerat de templo, vel quia veniens illuc quasi rex et dominus a credentium turba laudem hymni caelestis accepit. BEDE; Either because He daily taught in the temple, or because He had cast the thieves therefrom, or that coming thereto as King and Lord, He was greeted with the honor of a heavenly hymn of praise. Cyrillus: Sed populus graviorem aestimationem accepit de Christo quam Scribae, et Pharisaei, et principes Iudaeorum, qui fidem Christi non acceptantes, alios increpabant; unde sequitur et non inveniebant quid facerent illi; omnis enim populus suspensus erat audiens illum. CYRIL; But the people held Christ in far higher estimation than the Scribes and Pharisees, and chiefs of the Jews, who not receiving the faith of Christ themselves, rebuked others. Hence it follows, And they could not find what they might do: for all the people were very attentive to hear him. Beda: Quod duobus modis intelligi potest: quia vel timentes populi tumultum, non inveniebant quid facerent de Iesu, quem perdere disposuerant; vel ideo Iesum perdere quaerebant, quia, suo magisterio neglecto, plures ad eum audiendum confluere cernebant. BEDE; This may be taken in two ways; either that fearing; a tumult of the people they knew not what they should do with Jesus, whom they had settled to destroy; or they sought to destroy Him because they perceived their own authority set aside, and multitudes flocking to hear Him. Gregorius: Mystice autem sicut templum Dei in civitate est, ita in plebe fideli vita religiosorum. Et saepe nonnulli religionis habitum sumunt, et dum sacrorum ordinum locum percipiunt, sanctae religionis officium in commercium terrenae negotiationis trahunt. Vendentes quippe in templo sunt qui hoc quod quibusdam iure competit, ad praemium largiuntur; iustitiam enim vendere est, hanc pro praemii acceptione servare. Ementes vero in templo sunt qui dum hoc persolvere proximo quod iustum est nolunt, dumque rem iure debitam facere contemnunt, dato patronis praemio emunt peccatum. GREG. Mystically, such as the temple of God is in a city, such is the life of the religious in a faithful people. And there are frequently some who take upon themselves the religious habit, and while they are receiving the privilege of Holy Orders, are sinking the sacred office of religion into a bargain of worldly traffic. For the sellers in the temple are those who give at a certain price that which is the rightful possession of others. For to sell justice is to observe it on condition of receiving a reward. But the buyers in the temple are those, who whilst unwilling to discharge what is just to their neighbor, and disdaining to do what they are in duty bound to, by paying a price to their patrons, purchase sin. Origenes in Lucam: Si quis ergo vendit, eicietur; et praecipue si vendit columbas. Si enim ea quae mihi a spiritu sancto sunt revelata et credita, aut in vulgus pretio vendidero, aut absque mercede non docuero; quid aliud facio nisi columbam, idest spiritum sanctum, vendo? ORIGEN; If any then sells, let him be cast out, and especially if he sells doves. For of those things which have been revealed and committed to me by the Holy Spirit, I either sell for money to the people, or do not teach without hire, what else do I but sell a dove, that is, the Holy Spirit? Ambrosius: Generaliter itaque dominus docet saeculares a Dei templo abesse debere contractus. Spiritualiter autem nummularios repulit, qui de pecunia domini, idest Scriptura divina, lucrum quaerunt, nec bona malaque discernunt. AMBROSE; Therefore our Lord teaches generally that all worldly bargains should be far removed from the temple of God; but spiritually He drove away the money-changers, who seek gain from the Lord’s money, that is, the divine Scripture, lest they should discern good and evil. Gregorius: Qui domum Dei speluncam latronum faciunt, quia dum perversi homines locum religionis tenent, ibi malitiae suae gladiis occidunt ubi vivificare proximos orationis suae intercessione debuerunt. Templum quoque est ipsa mens fidelium; quae si in laesione proximi perversas cogitationes profert, quasi in spelunca latrones resident; cum autem mentem fidelium ad cavenda mala subtiliter erudit, quotidie veritas in templo docet GREG. And these make the house of God a den of thieves, because when corrupt men hold religious offices, they slay with the sword of their wickedness their neighbors, whom they ought to raise to life by the intercession of their prayers. The temple also is the soul of the faithful, which if it put forth corrupt thoughts to the injury of a neighbor, then is it become as it were a lurking place of thieves. But when the soul of the faithful is wisely instructed to shun evil, truth teaches daily in the temple.
Caput 20 CHAPTER XX Lectio 1 20 1 καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν διδάσκοντος αὐτοῦ τὸν λαὸν ἐν τῷ ἱερῷ καὶ εὐαγγελιζομένου ἐπέστησαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς σὺν τοῖς πρεσβυτέροις, 2 καὶ εἶπαν λέγοντες πρὸς αὐτόν, εἰπὸν ἡμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, ἢ τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην. 3 ἀποκριθεὶς δὲ εἶπεν πρὸς αὐτούς, ἐρωτήσω ὑμᾶς κἀγὼ λόγον, καὶ εἴπατέ μοι: 4 τὸ βάπτισμα ἰωάννου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; 5 οἱ δὲ συνελογίσαντο πρὸς ἑαυτοὺς λέγοντες ὅτι ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὐκ ἐπιστεύσατε αὐτῷ; 6 ἐὰν δὲ εἴπωμεν, ἐξ ἀνθρώπων, ὁ λαὸς ἅπας καταλιθάσει ἡμᾶς, πεπεισμένος γάρ ἐστιν ἰωάννην προφήτην εἶναι. 7 καὶ ἀπεκρίθησαν μὴ εἰδέναι πόθεν. 8 καὶ ὁ Ἰησοῦς εἶπεν αὐτοῖς, οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.
Augustinus de Cons. Evang: Cum memorasset Lucas eiectos de templo ementes et vendentes, praetermisit quod exibat in Bethaniam et regrediebatur in civitatem, et quod de ficulnea factum est, et quod mirantibus discipulis de fidei virtute responsum est. Atque his praetermissis, non quasi ex ordine dies prosequens, sicut Marcus intulit, dicens et factum est in una dierum, docente illo populum in templo, et evangelizante, convenerunt principes sacerdotum et Scribae cum senioribus. Quod dicit factum in una dierum, ea dies intelligitur in qua id gestum Matthaeus et Marcus retulerunt. AUG. Having related the casting out of those that bought and sold in the temple, Luke omits Christ’s going to Bethany; and His return again to the city, and the circumstances of the fig-tree, and the answer which was made to the astonished disciples, concerning the power of faith. And having omitted all these, as he does not, like Mark, pursue the events of each day in order, he commences with these words, And it came to pass, that on one of those days; by which we may understand that day on which Matthew and Mark related that event to have taken place. Eusebius: Cum autem principes mirari deberent docentem caelestia dogmata, et cognoscere per dicta et facta hunc esse Christum quem prophetae praecinerant, incumbentes subversioni populi, Christum prohibebant; sequitur enim et aiunt dicentes ad illum: dic nobis, in qua potestate haec facis? Aut quis est qui dedit tibi hanc potestatem? EUSEBIUS. But the rulers who should have been struck with wonder at one who taught such heavenly doctrines, and have been convinced by His words and deeds that this was the same Christ whom the Prophets had foretold, came to hinder Him, so helping onward the destruction of the people. For it follows, And spoke to him saying, Tell us, by what authority do you these things? &c. Cyrillus: Quasi dicat: secundum legem Mosaicam solis exorcistis ex levitico sanguine data est auctoritas docendi, necnon sacrorum atriorum potestas: at tu ortus ex Iuda commissos nobis fasces usurpas. Sed si novisses, o Pharisaee, Scripturas, recoleres quod hic est sacerdos, qui secundum ordinem Melchisedech offert Deo in se credentes per cultum qui legem transcendit. Quid igitur anxiaris, eiectis ab atriis sacris quae opportuna videbantur legalibus victimis, eo vocante ad veram iustificationem per fidem? As if he said; By the law of Moses, those only who are sprung from the blood of Levi have authority to teach, and power over the sacred buildings. But you who are of the line of Judah usurp the offices assigned to us. Whereas O Pharisee, if you had known the Scriptures, you would have called to mind that this is the Priest after the order of Melchisedec, who offers to God them that believe on Him by that worship which is above the law. Why then are you troubled. He cast out of the sacred house things which seemed necessary for the sacrifices of the law, because He calls us by, faith to the true righteousness. Beda: Vel quando dicunt in qua potestate haec facis? De Dei dubitant potestate, et subintelligi volunt Diaboli esse quod facit. Addentes quoque aut quis est qui dedit tibi hanc potestatem? Manifestissime Dei filium negant, quem putant non suis, sed alienis viribus signa facere. Poterat autem dominus aperta responsione tentatorum calumniam confutare; sed prudenter interrogat, ut suo silentio vel sententia condemnentur; sequitur enim respondens autem dixit ad illos: interrogabo et ego vos unum verbum; respondete mihi: Baptismus Ioannis de caelo erat, an ex hominibus? BEDE; Or when they say, By what authority do you these things? they doubt concerning the power of God, and wish it to be understood that of the devil He does this. Adding moreover, And who is he that gave you this authority. Most plainly do they deny the Son of God when they think that not by His own power but another’s He does miracles. Now our Lord by a simple answer might have refuted such a calumny; but He wisely asks a question, that by their silence or their words they might condemn themselves. And he answered and said to them. I also will ask, &c. Theophylactus: Ut enim ostenderet eos semper fuisse spiritui sancto rebelles, et nedum Isaiae, cuius non erat memoria, sed nuper viso Ioanni credere noluerunt, ob hoc versa vice opponit eis hanc quaestionem, ostendens quod si tanto prophetae Ioanni, qui apud eos maior videbatur, minime crediderunt, perhibenti testimonium eius, qualiter ei crederent respondenti qua auctoritate hoc faceret? THEOPHYL. For that He might show that they had always rebelled against the Holy Spirit, and that resides Isaiah, whom they remembered not, they had refused to believe John whom they had lately seen; He now in his turn puts the question to them, proving that if so great a Prophet as John who was accounted greatest among them had been disbelieved when he testified of Him, the would in no wise believe Him, answering by what authority He did this. Eusebius: Quaerit autem de Ioanne Baptista, non unde erat oriundus, sed unde legem suscepisset Baptismatis. EUSEBIUS. His question concerning John the Baptist is not from whence was he sprung, but whence received he his law of baptism. Cyrillus: Sed illi fugere veritatem non horruerunt. Deus enim misit Ioannem sicut vocem clamantem: parate viam domino. Timuerunt autem dicere veritatem, ne diceretur eis: cur non credidistis? Et cavent reprehendere praecursorem, non metu divino, sed populi; unde sequitur at illi cogitabant intra se dicentes: quia si dixerimus: de caelo, dicet: quare ergo ei non credidistis? But they feared not to shun the truth. For God sent John as a voice, crying, Prepare you the way of the Lord. But they dreaded to speak the truth, lest it should be said, Why did you not believe? and they scruple to blame the forerunner, not from fear of God, but of the people; as it follows, And they reasoned within themselves, saying, If we shall say, From hearer; he will say, Why then believed you him not. Beda: Quasi dicat: quem confitemini de caelo habuisse prophetiam, mihi testimonium perhibuit; et ab illo audistis in qua potestate haec faciam; sequitur enim si autem dixerimus: ex hominibus, plebs universa lapidabit nos: certi sunt enim Ioannem prophetam esse. Viderunt ergo, quomodolibet respondissent, in laqueum se casuros, timentes lapidationem, sed magis veritatis confessionem; unde sequitur et responderunt se nescire unde esset. Quia ergo nolunt fateri hoc quod sciunt, repulsi sunt ut eis dominus non diceret quod sciebat; unde sequitur et ait illis Iesus: neque ego dico vobis in qua potestate haec facio. Ob duas enim causas maxime scientia veritatis est occultanda quaerentibus: cum scilicet is qui quaerit minus capax est ad intelligendum ea quae quaerit; aut odio vel contemptu veritatis indignus est cui debeat aperiri quod quaerit. BEDE; As if He should say, He whom you confess bad his gift of prophecy from heaven, and gave testimony to Me. And you heard from him by what power I should do these things. It follows, But if we shall say, Of men; the whole people will stone us: for they be persuaded that John was a prophet Therefore perceived they in whatever way they should answer they would fall into a trap, fearing the stoning, but much more the confession of the truth. And then it follows, And they answered, that they could not tell whence it was. Because they will not confess that which they knew, they were baffled, and the Lord would not tell them what He knew; as it follows, And Jesus said to them, Neither will I tell you by what authority I do these things. For there are two reasons especially why we should conceal the truth from those that ask; for example, when the questioner is incapable of understanding what he asks, or when from hatred or contempt he is unworthy to have his questions answered.
Lectio 2
Eusebius: Congregatis in unum principibus populi Iudaeorum in ipso templo, ea quae contra ipsum facturi erant, et superventurum eis exterminium figurate per parabolam protulit; dicitur enim coepit autem dicere ad plebem parabolam hanc. Homo plantavit vineam. EUSEBIUS. The rulers of the Jewish people being now assembled together in the temple, Christ put forth a parable foretelling by a figure the things they were about to do to Him, and the rejection that was in store for them. Augustinus de Cons. Evang: Tacuit Matthaeus brevitatis causa quod Lucas non tacet, parabolam istam non ad solos principes dictam, qui de potestate interrogaverunt, sed etiam ad plebem. AUG. Matthew has omitted for brevity’s sake what Luke has not; namely, that the parable was spoken not to the rulers only who asked concerning His authority, but also to the people. Ambrosius: Plerique autem varie significationes de vineae appellatione derivant; sed evidenter Isaias vineam domini Sabaoth domum Israel esse memorat. Hanc vineam quis alius nisi Deus condidit? AMBROSE; Now many derive different meanings from the name vineyard, but Esaias clearly relates the vineyard of the Lord of Sabaoth to be the house of Israel. This vineyard who else but God planted? Beda: Homo ergo qui plantavit vineam ipse est, qui iuxta aliam parabolam conduxit operarios in vineam suam. BEDE; The man then who plants the vineyard is the same who, according to another parable, hired laborers into his vineyard. Eusebius: Sed parabola quam Isaias dicit, vineam reprehendit; salvatoris vero parabola non est contra vineam dicta, sed de cultoribus vineae, de quibus subditur et locavit eam colonis, idest senioribus populi, et principibus sacerdotum, et doctoribus, et optimatibus cunctis. EUSEBIUS. But the parable which Esaias gives denounces the vineyard, whereas our Savior parable is not directed against the vineyard, but the cultivators of it, of whom it is added, And be let it out to husbandmen, that is, to the elders of the people, and the chief priests, and the doctors, and all the nobles. Theophylactus: Vel quilibet de populo est vinea, idem est etiam cultor: quilibet enim nostrum seipsum colit. Hac igitur vinea commissa cultoribus, abiit: idest, dimisit illos progredi suo arbitrio; unde sequitur et ipse peregre fuit multis temporibus. THEOPHYL. Or each one of the people is the vineyard, each likewise is the husbandman, for every one of us takes care of himself. Having committed then the vineyard to the husbandmen, he went away, that is, he left them to the guidance of their own judgment Hence it follows, And went into a far country for a long time. Ambrosius: Non quia ex loco ad locum profectus est dominus, qui ubique semper praesens est; sed quia praesentior est diligentibus, negligentibus abest. Multis autem temporibus abfuit, ne praepropera videretur exactio: nam quo indulgentior liberalitas eo inexcusabilior pervicacia. AMBROSE; Not that our Lord journeys from place to place, seeing that He is ever present in every place, but that He is more present to those who love Him, while He removes Himself from those who regard Him not. But He was absent for a long time, lest His coming to require His fruit might seem too early. For the more indulgent it is, it renders obstinacy the less excusable. Cyrillus: Vel Deus absentavit se a vinea plurium annorum curriculis: quia postquam visus est in specie ignis descendisse in montem Sina, non amplius visibiliter praebuit eis suam praesentiam. Nulla tamen interpolatio contigit qua non mitteret Deus prophetas et iustos commonentes; unde sequitur et in tempore vindemiae, ille misit ad cultores servum, ut de fructu vineae darent illi. CYRIL; Or God took Himself away from the vineyard for the course of many years, for since the time that He was seen to descend in the likeness of fire upon Mount Sinai, He no longer vouchsafed to them His visible presence; though no change took place, in which He sent not His prophets and righteous men to give warning thereof; as it follows, And at the time of the vintage he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard. Theophylactus: Dicit autem de fructu vineae, quia non totum fructum, sed aliquid de fructu volebat accipere. Nam quid lucratur Deus a nobis nisi suam notitiam, quae etiam est nostra utilitas? THEOPHYL. He says of the fruit of the vineyard, because not the whole fruit, but part only, He wished to receive. For what does God gain from us, but His own knowledge, which is also, our profit. Beda: Bene autem fructum posuit, non proventum: nullus enim huius vineae proventus inventus est. Servus ergo primus missus est Moyses, qui per quadraginta annos fructum aliquem legis quam dederat, a cultoribus requirebat; sed vexatus est propter eos, quia exacerbaverunt spiritum eius; unde sequitur qui caesum dimiserunt eum inanem. BEDE; But it is rightly written fruit, not increase. For there was no increase in this vineyard. The first servant sent was Moses, who for forty years sought of the husbandmen the fruit of the law which he had given, but he was wroth against them, for they provoked his spirit. Hence it follows, But they beat him, and sent him away empty. Ambrosius: Factum est autem ut plures alios destinaret, quos Iudaei inhonoros et inanes sibi, de quibus nihil potuerunt proficere, dimiserunt; unde sequitur et addidit alterum servum mittere. AMBROSE; And it came to pass that He ordained many others, whom the Jews sent back to him disgraced and empty, for they could reap nothing from them; as it follows, And again he sent another servant. Beda: Servus alter David significatur, qui missus est, ut post edicta legalia cultores vineae psalmodiae modulamine ad exercitium boni operis excitaret; sed et contra hunc dixerunt: quae nobis pars in David, aut quae haereditas in filio Isai? Unde sequitur illi autem hunc caedentes et afficientes contumelia, dimiserunt inanem. Sed nec sic destitit; sequitur enim et addidit tertium mittere: per quem prophetarum chorum intellige, qui continuis attestationibus populum convenerunt. Sed quem prophetarum non sunt persecuti? Unde sequitur qui et illum vulnerantes eiecerunt. His autem tribus servorum gradibus omnium sub lege doctorum figuram posse comprehendi, dominus alibi manifestat, dicens: quoniam necesse est impleri omnia quae sunt in lege Moysi et prophetis et Psalmis de me. BEDE; By the other servant is meant David, who was sent after the commandment of the law, that he by the music of his psalmody might stir up the husbandmen to the exercise of good works. But they on the contrary declared, What portion have we in David, neither have we inheritance in the son of Jesse. Hence it follows, And they beat him also, and entreated him shamefully, and sent him away empty. But He does not stop here, for it follows, And again he sent a third: whereby we must understand the company of prophets who constantly visited the people with their testimony. But which of the Prophets did they not persecute; as it follows, And they wounded him also, and cast him out. Now these three successions of servants, our Lord elsewhere shows to comprehend under a figure all the teachers under the law, when He says, For all those things must be fulfilled which were written in the law of Moses, and the Prophets, and the Psalms, concerning me. Theophylactus: Prophetis igitur talia mala passis, filius destinatur; sequitur enim dixit autem dominus vineae: quid faciam? THEOPHYL. After the prophets then had suffered all these things, the Son is delegated; for it follows, Then said the Lord of the vineyard, What shall I do? Beda: Quod dominus vineae dubitative loquitur, non de ignorantia venit: quid enim nesciat Deus pater? Sed ambigere dicitur, ut libera voluntas hominis servetur. That the Lord of the vineyard speaks doubtingly, arises not from ignorance, for what is there that the Lord knows not; but He is said to hesitate, that the free will of man may be preserved. Cyrillus: Deliberat etiam secum dominus vineae quid agat, non quasi carens ministris, sed quia pertentato quolibet ingenio salutis humanae, populo vero nequaquam adiuto, aliud maius adiungit; unde consequenter dicit mittam filium meum dilectum: forsitan cum hunc viderint, verebuntur. CYRIL; The Lord of the vineyard also ponders what He should do, not that He is in need of ministers, but that having thoroughly tried every device of human aid, yet His people being in no wise healed, He may add something greater; as He goes on to say, I will send my beloved son: it may be they will reverence him when they see him. Theophylactus: Dixit autem hoc, non tamquam ignorans quod peius eum essent tractaturi quam prophetas: sed quia oportebat filium eis fieri reverendum. Quod si contumaces fuerint occidendo, hoc cumulat eorum crimen. Ne ergo dicerent aliqui divinam praescientiam necessario fuisse inobedientiae causam, ideo sic figurat sermonem. THEOPHYL. Now He said this, not as ignorant that they would treat Him worse than they did the prophets, but because the Son ought to be reverenced by them. But if they should still be rebellious and slay Him, this would crown their iniquity. Lest therefore any should say that the Divine Presence has necessarily been the cause of their disobedience, He uses purposely this doubtful mode of speech. Ambrosius: Filium igitur unigenitum sibi missum perfidi Iudaei, quasi heredem removere cupientes, occiderunt crucifigendo, et eiecerunt negando; unde sequitur quem cum vidissent coloni, cogitaverunt intra se dicentes: hic est heres: occidamus eum, ut nostra fiat hereditas. Heres Christus est, idemque testator; heres, quia morti propriae supervivit, et testamentorum quae ipse contulit tamquam hereditaria in nostris profectibus emolumenta consequitur. AMBROSE; When then the only-begotten Son was sent to them, the unbelieving Jews, wishing to be rid of the Heir, put Him to death by crucifying Him, and rejected Him by denying Him. Christ is the Heir and the Testator likewise. The Heir, because He survives His own death; and of the testament which He Himself bequeathed, He reaps as it were the hereditary profits in our advances. Beda: Manifestissime autem dominus probat, Iudaeorum principes non per ignorantiam, sed per invidentiam crucifixisse filium Dei. Intellexerunt enim hunc esse cui dictum est: dabo tibi gentes haereditatem tuam; sequitur enim et eiectum extra vineam occiderunt; quia Iesus, ut sanctificaret per suum sanguinem populum, extra portam passus est. BEDE; But Our Lord most clearly proves that the Jewish rulers crucified the Son of God not from ignorance but for envy. For they knew it was He to whom it was said, I will give you the heathen for your inheritance. And they cast him out of the vineyard, and slew him. Because Jesus, that He might sanctify the people by His blood, suffered without the gate. Theophylactus: Sed quia superius populum, non Ierusalem, loco vineae sumpsimus; forsan magis proprie dici potest, quod occidit quidem eum populus extra vineam; idest, extra populi manus passus est dominus, quia scilicet populus ei non propriis manibus necem intulit, sed tradens hunc Pilato et gentibus. Quidam autem per vineam Scripturam intellexerunt, cui non credentes, dominum necaverunt: unde extra vineam, idest extra Scripturam, dicitur dominus passus. THEOPHYL. Since we have already assumed the people, not Jerusalem, to be the vineyard, it may perhaps be more properly said that the people indeed slew Him without the vineyard; that is, our Lord suffered without the hands of the people, because in truth the people did not with their own hands inflict death upon Him, but delivered Him up to Pilate and the Gentiles. But some by the vineyard have understood the Scripture, which not believing they slew the Lord. And so without the vineyard, that is, without Scripture, our Lord is said to have suffered. Beda: Sive eiectus extra vineam et occisus est, quia prius est ab infidelium corde repulsus, ac deinde cruci addictus est. BEDE; Or was He cast out of the vineyard and slain, because He was first driven out of the hearts of the unbelievers, and then fastened to the cross? Chrysostomus: Dispensationis autem, non negligentiae est post prophetas Christum venisse: non enim Deus omnia repente prosequitur, sed condescendit propter sui pietatem: quia si post servos venientem filium contempserunt, multo magis nec antea eum audirent: qui enim non audiebant minora praecepta, quomodo audivissent maiora? CHRYS. Now it was not accidentally but part of the purpose of the divine dispensation that Christ came after the prophets. For God does not pursue all things at once, but accommodates Himself to mankind through His great mercy; for if they despised His Son coming after His servants, much less would they have heard Him before. For they who listened not to the inferior commands, how would they have heard the greater? Ambrosius: Pulchre autem interrogat, ut sua se ipsi damnent sententia; sequitur enim quid ergo faciet illis dominus vineae? AMBROSE; He rightly puts a question to them, that they may condemn themselves by their own words, as it follows, What then will the Lord of the vineyard do to them? Basilius: Hoc autem fit, quasi his qui damnantur nihil habentibus opponere evidentiae iuris. Proprium autem est divinae miserationis non infligere poenas silentio, sed praedicere minis, revocando eos ad poenitentiam; unde et hic sequitur veniet, et perdet colonos istos, et dabit vineam aliis. BASIL; And this happens as it were to men who are condemned, having nothing to answer to the plain evidence of justice. But it is the property of Divine mercy not to inflict punishment in secret, but to foretell it with threatenings, that so it might recall men to repentance; and thus it follows here, He shall come and destroy those husbandmen. Ambrosius: Venturum dominum dicit vineae, quod in filio adsit etiam paterna maiestas; vel quod ultimis temporibus praesentior humanis aspiret affectibus. AMBROSE; He says, the Lord of the vineyard will come, because in the Son is present also the Father’s majesty; or because in the last times He will be more graciously present by His Spirit in the hearts of men. Cyrillus: Exclusi sunt igitur Iudaeorum primates, quasi dominicae voluntati repugnantes, et sterilem reddentes vineam sibi commissam; est autem datus cultus vineae sacerdotibus novi testamenti. Cum autem virtutem aenigmatis senserunt, recusant illud pati; unde sequitur quo audito, dixerunt illi: absit. Nec tamen evaserunt ob sui pertinaciam et inobedientiam erga fidem Christi. CYRIL; The Jewish rulers were shut out then, because they resisted their Lord’s will, and made the vineyard barren which was entrusted to them. But the cultivation of the vineyard was given to the Priests of the New Testament, upon which the Scribes and Pharisees, as soon as they perceived the force of the parable, refuse to permit it, saying as follows, God forbid. They did not however escape any whit the more, because of their obstinacy and disobedience to the faith of Christ. Theophylactus: Aliter autem videtur Matthaeus dicere, dominum scilicet quaesivisse: quid faciet illis cultoribus dominus vineae? Iudaeos vero respondisse: malos male perdet. Non est autem repugnantia: nam utrumque factum est: primo enim ipsi promulgaverunt illam sententiam; postea sentientes quo tendebat parabola, dixerunt absit, ut Lucas hic narrat. THEOPHYL. Now Matthew seems to relate the parable differently; that when our Savior asked indeed, What will he do then to the husbandmen? the Jews answered, he will miserably destroy them. But there is no difference between the two circumstances. The Jews at first pronounced that opinion, then perceiving the point of the parable said, God forbid, as Luke here relates. Augustinus de Cons. Evang: Vel aliter. In illa de qua loquimur turba erant qui dolose dominum interrogaverant, in qua potestate faceret; erant etiam qui non dolose, sed fideliter acclamaverunt: benedictus qui venit in nomine domini, ac per hoc erant qui dicerent perdet illos, et vineam suam dabit aliis: quae vox recte etiam ipsius domini fuisse intelligitur, sive propter veritatem, sive propter membrorum eius cum suo capite unitatem. Erant etiam qui talia respondentibus dicerent absit: quia intelligebant in seipsos hanc parabolam dictam; sequitur enim ille autem aspiciens eos ait: quid est ergo quod scriptum est: lapidem quem reprobaverunt aedificantes, hic factus est in caput anguli? AUG. Or else, in the multitude of which we are speaking there were those who craftily asked our Lord by what authority He acted; there were those also who not craftily, but faithfully, cried aloud, Blessed is he who comes in the name of the Lord. And so there would be some who would say, He will miserably destroy those husbandmen, and let out his vineyard to others. Which are rightly said to have been the words of our Lord Himself, either on account of their truth, or because of the unity of the members with the head; while there would be others also who would say to those who made this answer, God forbid, inasmuch as they understood the parable was spoken against themselves. It follows, And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner? Beda: Quasi dicat: quomodo implebitur haec prophetia, nisi quia Christus a vobis reprobatus et occisus, credituris est gentibus praedicandus, ut quasi lapis angularis ex utroque populo unum sibi templum aedificet? BEDE; As if He said, How shall the prophecy be fulfilled, except that Christ, being rejected and slain by you, is to be preached to the Gentiles, who will believe on Him, that as the corner stone He may thus from both nations build up one temple to Himself? Eusebius: Lapis autem dicitur Christus propter terrestre corpus, abscissus sine manibus: secundum visionem Danielis propter ortum ex virgine. Lapis autem non argenteus aut aureus, quia non rex aliquis gloriosus, sed homo humilis et abiectus; propter quod aedificantes eum reprobaverunt. EUSEBIUS. Christ is called a stone on account of His earthly body, cut out with hands, as in the vision of Daniel, because of His birth of the Virgin. But the stone is neither of silver nor gold, because He is not any glorious King, but a man lowly and despised, wherefore the builders rejected Him. Theophylactus: Reprobaverunt enim eum principes populi, cum dixerunt: hic a Deo non est. Ille vero tam utilis fuit, tam electus, ut in capite anguli poneretur. THEOPHYL. For the rulers of the people rejected Him, when they said, This man is not of God. But He was so useful and so precious, that He was placed as the head stone of the corner. Cyrillus: Angulo vero comparat sacra Scriptura concursum utriusque populi, Israelitici scilicet et gentilis, in unam fidem: compegit enim salvator utrumque populum in unum novum hominem, concilians eos in uno corpore patri. Salubris ergo est lapis angulo facto ab eo; detrimentum autem infert Iudaeis impugnantibus hunc spiritualem concursum. CYRIL; But holy Scripture compares to a corner the meeting together of the two nations, the Jew and the Gentile, into one faith. For the Savior has compacted both peoples into one new man, reconciling them in one body to the Father. Of saving help then is that stone to the corner made by it, but to the Jews who resist this spiritual union, it brings destruction. Theophylactus: Duas autem condemnationes commemorat: unam quidem animarum suarum, quam passi sunt scandalizati in Christo; et hoc tangit cum dicit omnis qui ceciderit super illum lapidem, conquassabitur; aliam vero captivitatis et exterminii, quam intulit eis lapis ab ipsis contemptus; et hoc tangit cum subdit supra quem autem ipse ceciderit, comminuet illum, vel ventilabit eum: sic enim ventilati sunt Iudaei a Iudaea per universum orbem, ut ab area paleae. Et attende ordinem: nam praeambulum est scelus in eum commissum, sequitur autem iusta Dei vindicta. THEOPHYL. He mentions two condemnations or destructions of them, one indeed of their souls, which they suffered being offended in Christ. And He touches this when He says, Whosoever shall fall upon that stone shall be shaken to pieces. But the other of their captivity and extermination, which the Stone that was despised by them brought upon them. And He points to this when He says, But upon whomsoever it shall fall, it shall grind him to powder, or winnow him. For so were the Jews winnowed through the whole world, as the stray from the threshing floor. And mark the order of things; for first comes the wickedness committed against Him, then follows the just vengeance of God. Beda: Vel aliter. Qui peccator est, et tamen illi credit, cadit quidem super lapidem et conquassatur, reservatur enim per poenitentiam ad salutem; supra quem vero ille ceciderit, hoc est, cui lapis ipse irruerit, quia ipsum negavit, comminuet eum, ut nec testa quidem remaneat, in qua hauriatur aquae pusillum. Sive de his dicit quod cadunt super eum, qui illum modo contemnunt; ideo nondum penitus intereunt, sed conquassantur, ut non recti ambulent: super quos autem cadit, veniet illis desuper in iudicio cum poena perditionis; ideo comminuet eos, ut sint tamquam pulvis, quem proicit ventus a facie terrae. BEDE; Or else, He who is a sinner, yet believes on Christ, falls indeed upon the stone and is shaken, for he is preserved by penitence to salvation. But upon whomsoever it shall fall, that is, upon whom the stone itself has come down because he denied it, it shall grind him to powder, so that not even a broken piece of a vessel shall be left, in which may be drunk a little water. Or, He means by those who fall upon Him, such as only despise Him, and therefore do not yet utterly perish, but are shaken violently so that they cannot walk upright. But upon whom it falls, upon them shall He come in judgment with everlasting punishment, therefore shall it grind them to powder, that they may be as the dust which the wind scatters from, the face of the earth. Ambrosius: Vinea etiam typus noster est: agricola quippe omnipotens pater, vitis Christus; at vero nos palmites. Recte vinea Christi populus nominatur: vel quod crucis in fronte praetexat indicium; vel quod fructus ex postrema anni legatur aetate; vel quod omnibus, ut ordinibus vinearum, ita pauperibus atque divitibus, servis et dominis in Ecclesia aequa dimensio, nulla discretio sit; et ut vitis maritatur arboribus, ita corpus animae. Hanc vineam diligens agricola fodere et tondere consuevit, ne luxuriet umbra foliorum, verborumque infructuosa iactantia maturitatem indolis naturalis impediat. Decet totius orbis hic esse vindemiam, ubi totius orbis est vinea. AMBROSE; The vineyard is also our type. For the husbandman is the Almighty Father, the vine is Christ, but we are the branches. Rightly are the people of Christ called a vine, either because it carries on its front the sign of the cross, or because its fruits are gathered in the latter time of the year, or because to all men, as to the equal rows of vines, poor as well as rich, servants as well as masters, there is an equal allotment in the Church without distinction of persons. And as the vine is married to the trees, so is the body to the soul. Loving this vineyard, the husbandmen is wont to dig it and prune it, lest it grow too luxuriant in the shade of its foliage, and check by unfruitful boastfulness of words the ripening of its natural character. Here must be the vintage of the whole world, for here is the vineyard of the whole world. Beda: Vel morali intellectu cuique fidelium vinea quam excolat locatur, dum mysterium Baptismi quod exerceat sibi committitur. Mittitur servus unus, alter, tertius, cum lex, psalmodia et prophetia legitur. Sed missus servus contumeliis affectus vel caesus dicitur, cum sermo auditus contemnitur vel blasphematur. Missum heredem quantum in se est occidit qui filium Dei peccando conculcat. Perdito malo cultore, vinea datur alteri, cum dono gratiae, quod superbus sprevit, humilis ditatur. BEDE; Or understanding it morally; to every one of the faithful is let out a vineyard to cultivate, in that the mystery of baptism is entrusted to him to work out. One servant is sent, a second and a third, when the Law, the Psalms, and the Prophets are read. But the servant who is sent is said to be treated despitefully or beaten, when the word heard is despised or blasphemed. The heir who is sent that man kills as far as he can, who by sin tramples under foot the Son of God. The wicked husbandmen being destroyed, the vineyard is given to another, when with the gift of grace, which the proud man spurned, the humble are enriched.
Lectio 3
Cyrillus: Decebat quidem principes Iudaeorum, intelligentes quod de ipsis parabola diceretur, a malo sic discedere, quasi de futuris instructos; sed hoc non considerantes, occasionem suorum colligunt criminum; unde dicitur et quaerebant principes sacerdotum et Scribae mittere in illum manus in illa hora. Nec refrenavit eos legis praeceptum, quod dicit: innocentem et iustum non occides; sed compescuit eorum nefandum propositum plebis timor; sequitur enim et timuerunt populum. Praeferunt enim divinae reverentiae humanum timorem. Quae autem huius propositi fuerit occasio, subditur cognoverunt enim quod ad ipsos dixerit similitudinem istam. CYRIL; It became indeed the rulers of the Jews, perceiving that the parable was spoken of them, to depart from evil, having been thus as it were warned concerning the future. But little mindful of this, they rather gather a fresh occasion for their crimes. The commandment of the Law restrained them not, which says, The innocent and righteous men you shall not slay, but the fear of the people checked their wicked purpose. For they set the fear of man before the reverence of God. The reason of this purpose is given, for they perceived that he spoke this parable against them. Beda: Et ita quaerendo ipsum occidere, docebant vera esse quae in parabola dixerat. Ipse enim est heres, cuius iniustam necem dicebant esse vindicandam; illi nequam coloni, qui Dei filium quaerebant occidere. Hoc etiam quotidie geritur in Ecclesia, cum quilibet solo nomine frater, eam quam non diligit ecclesiasticae fidei ac pacis unitatem, propter bonorum multitudinem, vel erubescit, vel timet impugnare. Et quia principes quaerebant dominum comprehendere, quod per se non poterant, praesidis manibus efficere tentabant; unde sequitur et observantes miserunt insidiatores, qui se iustos simularent. BEDE; And so by seeking to slay Him, they proved the truth of what He had said in the parable. For He Himself is the Heir, whose unjust death He said was to be punished They are the wicked husbandmen who sought to kill the Son of God. This also is daily committed in the Church when any one, only in name a brother, is ashamed or afraid, because of the many good men with whom he lives, to break into that unity of the Church’s faith and peace which he abhors. And because the chief priests sought to lay hold of our Lord but could not by themselves, they tried to accomplish it by the hands of the governor; as it follows, And they watched him, &c. Cyrillus: Videbantur enim esse leves; erant autem graves, obliti Dei dicentis: quis hic qui mihi abscondit consilium? Adeunt enim Christum omnium salvatorem quasi hominem communem; unde sequitur ut caperent eum in sermone, et traderent eum principatui, et potestati praesidis. CYRIL; For they seemed to be trifling, yet were in earnest, forgetful of God, who says, Who is this that hides his counsel from me? For they come to Christ the Savior of all, as though He were a common man, as it follows, that they might take him in his speech. Theophylactus: Paraverunt autem domino laqueos; illaqueati sunt tamen in eis pedes eorum. Audi namque astutiam. Et interrogaverunt illum dicentes: magister, scimus quia recte dicis et doces. THEOPHYL. They laid snares for our Lord, but got their own feet entangled in them. Listen to their cunning, And they asked Him, saying, Master, we know that you say and teach rightly. Beda: Blanda et fraudulenta interrogatio illuc provocat respondentem ut magis Deum quam Caesarem timeat; sequitur enim et non accipis personam hominis, sed in veritate viam Dei doces. Et hoc dicunt ad hoc ut dicat non debere tributa solvi, ut statim audientes ministri praesidis, qui, iuxta alios Evangelistas, affuisse leguntur, seditionis eum contra Romanos auctorem teneant; unde consequenter quaerunt: licet nobis dare tributum Caesari, an non? Erat enim in populo magna seditio, dicentibus aliis, pro securitate, qua Romani pro omnibus militabant, debere tributa persolvi; Pharisaeis contra dicentibus non debere populum Dei, qui decimas et primitias daret, humanis legibus subiacere. BEDE; This smooth and artful question was to entice the answerer to say that he fears God rather than Caesar, for it follows, Neither accept you the person of any, but teach the way of God truly. This they say, to entice Him to tell them that they ought not to pay tribute, in order that the servants of the guard, (who according to the other Evangelists are said to have been present,) might immediately upon bearing it seize Him as the leader of a sedition against the Romans. And so they proceed to ask, Is it lawful to give tribute to Caesar, or not? For there was a great division among the people, some saying that for the sake of security and quiet, seeing that the Romans fought for all, they ought to pay tribute; while the Pharisees, on the contrary, declared, that the people of God who gave tithes and first fruits, ought not to be subject to the law of man. Theophylactus: Intendebant ergo, quod si diceret oportere dari censum Caesari, criminaretur a populo quasi servituti subiciens gentem; si vero prohiberet censum reddere, eum repraesentarent ut schismaticum praesidi. Ipse vero laqueos eorum effugit; sequitur enim considerans autem dolum eorum, dixit ad eos: quid me tentatis? Ostendite mihi denarium. Cuius habet imaginem et superscriptionem? THEOPHYL. Therefore it was intended, in case He said they ought to give tribute to Caesar, that He should be accused by the people, as placing the nation under the yoke of slavery, but if He forbade them to pay the tax, that they should denounce Him as a stirrer up of divisions to the governor. But He escapes their snares, as it follows, Perceiving their craftiness, he said to them, Why tempt you me? Show me a penny. Whose image and superscription has it? Ambrosius: Docet hoc loco dominus circumspectos nos in respondendo adversus haereticos vel Iudaeos esse debere; sicut alibi dixit: estote astuti sicut serpentes. AMBROSE; Our Lord here teaches us, how cautious we ought to be in our answers to heretics or Jews; as He has said elsewhere, Be you wise as serpents. Beda: Qui autem putant interrogationem salvatoris ignorantiam esse, discant ex praesenti loco, quod potuerit scire Iesus cuius imago esset in nummo; sed interrogat, ut ad sermonem eorum competenter respondeat; sequitur enim respondentes dixerunt: Caesaris. Non putemus Caesarem Augustum, sed Tiberium significari. Omnes enim Romani reges a primo Caio Caesare, Caesares appellati sunt. Ex eorum autem responsione convenienter dominus quaestionem solvit; sequitur enim et ait illis: reddite ergo quae sunt Caesaris Caesari, et quae sunt Dei Deo. BEDE; Let those who impute the question of our Savior to ignorance, learn from this place that Jesus was well able to know whose image was on the money; but He asks the question, that He might give a fitting answer to their words; for it follows, They answered and said, Caesar’s. We must not suppose Augustus is thereby meant, but Tiberius, for all the Roman kings were called Caesar, from the first Caius Caesar. But from their answer our Lord easily solves the question, for it follows, And he said to them, Render to Caesar the things which be Caesar’s, and to God the things which be God’s. Titus: Quasi dicat: verbis tentatis, operibus obedite: subiistis Caesaris servitutem, suscepistis quae eius sunt: date ergo illi censum, Deo timorem: non enim exigit Deus denarium, sed fidem. TITUS BOST; As if He said, With your words you tempt me, obey me in works. You have indeed Caesar’s image, you have undertaken his offices, to him therefore give tribute, to God fear. For God requires not money, but faith. Beda: Reddite etiam Deo quae Dei sunt, decimas scilicet, primitias, oblationes et victimas. BEDE; Render also to God the things which be God’s, that is to say, tithes, first fruits, offerings, and sacrifices. Theophylactus: Et attende quod non dixit: date, sed reddite; debitum enim est: tuetur enim te princeps tuus ab hostibus, vitam tuam reddit tranquillam; pro his ergo teneris ei in censu. Sed et hoc ipsum quod offers, numisma scilicet, ab eo habes. Reddes ergo numisma regium regi. Deus etiam tibi tradidit intellectum et rationem: restituas hoc ei non comparatus bestiis, sed in omnibus rationabiliter procedens. THEOPHYL. And observe that He said not, give, but return. For it is a debt. Your prince protects you from enemies, renders your life tranquil. Surely then you are bound to pay him tribute. Nay, this very piece of money which you bring you have from him. Return then to the king the king’s money. God also has given you understanding and reason, make then a return of these to Him, that you may not be compared to the beasts, but in all things may walk wisely. Ambrosius: Tu ergo si vis non esse obnoxius Caesari, noli habere quae mundi sunt. Et bene prius quae Caesaris sunt reddenda decernit: neque enim potest quis esse domini, nisi prius renuntiaverit mundo. Quam gravia vincula promittere Deo et non solvere. Maior est contractus fidei quam pecuniae. AMBROSE; Be unwilling then, if you would not offend Caesar, to possess worldly goods. And you rightly teach, first to render the things which be Caesar’s. For no one can be the Lord’s unless he has first renounced the world. Oh most galling chain! To promise to God, and pay not. Far greater is the contract of faith than that of money. Origenes: Habet autem locus iste aliquid mystici. Duae enim sunt imagines in homine: una quam accepit a Deo, altera inimici. Sicut enim denarius habet imaginem imperatorum mundi: sic qui facit opera tenebrarum, portat imaginem eius cuius habet opera. Dicit ergo reddite quae sunt Caesaris Caesari, hoc est, abicite terrenam imaginem, ut possitis, vobis imaginem caelestem imponentes, reddere quae Dei sunt Deo, ut scilicet Deum diligamus, etc. quae, ut Moyses dicit, Deus requirit a nobis. Postulat autem a nobis Deus, non quia necessarium habet ut ei aliquid tribuamus; sed ut postquam ei dederimus, hoc ipsum nobis tribuat in salutem. ORIGEN; Now this place contains a mystery. For there are two images in man, one which he received from God, as it is written, let us make man in our own image: another from the enemy, which he has contracted through disobedience and sin, allured and won by the enticing baits of the prince of this world. For as the penny has the image of the emperor of the world, so he who does the works of the power of darkness, bears the image of Him whose works he does, He says then, Render to Caesar the things which be Caesar’s, that is, cast away the earthly image, that you may be able, by putting on the heavenly image, to render to God the things which be God’s, namely, to love God. Which things Moses says God requires of us. But God makes this demand of us, not because He has need that we should give Him any thing, but that, when we have given, He might grant us this very same gift for our salvation. Beda: Qui autem credere debuerant, ad tantam sapientiam mirati sunt, quod calliditas eorum insidiandi non invenisset locum; unde sequitur et non potuerunt verbum eius reprehendere coram plebe, et mirati in responso eius tacuerunt. BEDE; Now they who ought rather to have believed such great wisdom, marveled that in all their cunning they had found no opportunity of catching Him. As it follows, And they could not take hold of his words before the people: and they marveled at his answer, and held their peace. Theophylactus: Hoc enim erat quod praecipue intendebant, increpare eum coram populo; quod obtinere nequiverunt propter sapientissimam eius responsionem. THEOPHYL. This was their main object, to rebuke Him before the people, which they were unable to do because of the wonderful wisdom of His answer.
Lectio 4
Beda: Duae erant haereses in Iudaeis: una Pharisaeorum, qui traditionum et observationum iustitiam praeferebant: unde et divisi vocabantur a populo; altera Sadducaeorum, qui interpretantur iusti, vindicantes sibi quod non erant. Illis ergo abeuntibus, hi ad tentandum accedunt; unde dicitur accesserunt autem quidam Sadducaeorum qui negant esse resurrectionem. BEDE; There were two heresies among the Jews, one of the Pharisees, who boasted in the righteousness of their traditions, and hence they were called by the people, “separated;” the other of the Sadducees, whose name signified “righteous,” claiming to themselves that which they were not. When the former went away, the latter came to tempt Him. Origenes: Sadducaeorum haeresis non solum resurrectionem mortuorum negat, sed etiam putat animam interire cum corpore. Hi ergo verbis salvatoris insidiantes, eo tempore quaestionem proposuerunt quo eum viderunt de resurrectione docere discipulos; unde sequitur et interrogaverunt eum, dicentes: magister, scripsit nobis Moyses, si frater alicuius mortuus fuerit habens uxorem, et hic sine filiis fuerit, ut accipiat eam frater eius in uxorem, et suscitet semen fratri suo. ORIGEN; The heresy of the Sadducees not only denies the resurrection of the dead, but also believes the soul to die with the body. Watching then to entrap our Savior in His words, they proposed a question just at the time when they observed Him teaching His disciples concerning the resurrection; as it follows, And they asked him, saying, Master, Moses wrote to us, If a brother, &c. Ambrosius: Secundum legis litteram, nubere cogitur etiam invita, ut defuncti semen excitet frater; spiritus autem magister est castitatis. AMBROSE; According to the letter of the law, a woman is compelled to marry, however unwilling, in order that a brother may raise up seed to his brother who is dead. The letter therefore kills, but the Spirit is the master of charity. Theophylactus: Sadducaei autem fragile fundamentum substituentes, non credebant resurrectionis sermonem. Opinantes enim carnalem esse futuram vitam, in resurrectione merito fallebantur; et ideo tamquam impossibile calumniantes dogma resurrectionis, fingunt hanc narrationem, dicentes septem ergo fratres erant: et primus accepit uxorem, et mortuus est sine filiis; et sequens accepit illam, et mortuus est sine filio; et tertius accepit illam; et similiter omnes septem, et non reliquerunt semen, et mortui sunt. Novissime autem omnium mortua est et mulier. THEOPHYL. Now the Sadducees resting upon a weak foundation, did not believe in the doctrine of the resurrection. For imagining the future life in the resurrection to be carnal, they were justly misled, and hence reviling the doctrine of the resurrection as a thing impossible they invent the story, There were seven brothers, &c. Beda: Hanc fabulam confingunt, quae deliramenti arguat eos qui resurrectionem asserunt mortuorum. Turpitudinem ergo fabulae opponunt, ut resurrectionis denegent veritatem; unde subditur in resurrectione ergo cuius eorum erit uxor? Siquidem habuerunt septem eam uxorem. BEDE; They devise this story in order to convict those of folly, who assert the resurrection of the dead. Hence they object a base fable, that they may deny the truth of the resurrection. Ambrosius: Mystice haec mulier synagoga est, quae septem viros habuit, sicut dicitur Samaritanae: quinque viros habuisti, quia Samaritana tantum quinque libros Moysi, synagoga septem sequitur principaliter, et de nullo propter perfidiam suam hereditariae posteritatis semen accepit; et ideo partem cum viris suis in resurrectione habere non potuit, quia spirituale praeceptum secundum sensum carnis invertit: non enim frater carnalis aliquis denuntiatus est, qui semen fratris suscitaret defuncti, sed ille qui de mortuo populo Iudaeorum, sapientiam sibi divini cultus ascisceret in uxorem, atque ex ea semen in apostolis suscitaret, qui quasi defunctorum reliquiae Iudaeorum, informes adhuc in synagogae utero derelicti, secundum electionem gratiae reservari novi seminis admixtione meruerunt. AMBROSE; Mystically, this woman is the synagogue, which had seven husbands, as it is said to the Samaritan, You had five husbands, because the Samaritan follows only the five books of Moses, the synagogue for the most part seven. And from none of them has she received the seed of a hereditary offspring, and so can have no part with her husbands in the resurrection, because she perverts the spiritual meaning of the precept into a carnal. For not any carnal brother is pointed at, who should raise seed to his deceased brother, but that brother who from the dead people of the Jews should claim to himself for wife the wisdom of the divine worship, and from it should raise up seed in the Apostles, who being left as it were unformed in the womb of the synagogue, have according to the election of grace been thought worthy to be preserved by the admixture of a new seed. Beda: Sive septem hi fratres reprobis congruunt, qui per totam huius saeculi vitam, quae septem diebus volvitur, a bonis operibus steriles existunt: quibus viritim morte praereptis, ad ultimum et ipsa mundana conversatio quasi uxor infecunda transibit. BEDE; Or these seven brothers answer to the reprobate, who throughout the whole life of the world which revolves in seven days, are fruitless in good works, and these being carried away by death one after another, at length the course of the evil world, as the barren woman, itself also passes away. Theophylactus: Dominus autem ostendens in resurrectione non esse futuram conversationem carnalem, eorum dogma evulsit simul cum fragili fundamento; unde sequitur et ait illis Iesus: filii huius saeculi nubunt et traduntur ad nuptias. THEOPHYL. But our Lord shows that in the resurrection there will be no fleshly conversation, thereby overthrowing their doctrine together with its slender foundation; as it follows, And Jesus said to them, The children of this world marry, &c. Augustinus de quaest. Evang: Quia connubia propter filios, filii propter successionem, successio propter mortem. Ubi ergo mors non est, neque connubia; unde sequitur illi vero qui digni habebuntur saeculo illo et resurrectione ex mortuis, neque nubent, neque ducent uxores; neque enim ultra mori poterunt. AUG. For marriages are for the sake of children, children for succession, succession because of death. Where then there is no death, there are no marriages; and hence it follows, But they which shall be accounted worthy, &c. Beda: Quod non ita intelligendum est quasi soli digni vel resurrecturi, vel sine nuptiis futuri sint; sed omnes etiam peccatores resurrecturi, et absque nuptiis sunt in saeculo illo mansuri. Dominus autem ut ad resurrectionis gloriam inquirendam animos incitaret, de electis tantum voluit facere sermonem. BEDE; Which must not be taken as if only they who are worthy were either to rise again or be without marriage, but all sinners also shall rise again, and abide without marriage in that new world. But our Lord wished to mention only the elect, that He might incite the minds of His hearers to search into the glory of the resurrection. Augustinus de quaest. Evang: Sicut autem nunc sermo noster decedentibus et succedentibus syllabis peragitur atque perficitur, ita et ipsi homines, quorum sermo est, decedendo et succedendo peragunt atque perficiunt ordinem huius saeculi, qui temporali rerum pulchritudine contexitur. In illa autem vita, quoniam verbum Dei, quo fruemur, nulla decessione atque successione syllabarum completur, sed omnia quae habet, semper manendo, simul habet; ita participes eius, quibus ipsum solum erit vita, neque moriendo decedent, neque nascendo succedent; sicut nunc est in Angelis; unde sequitur aequales enim Angelis sunt. AUG. As our discourse is made up and completed by departing and succeeding syllables, so also men themselves whose faculty discourse is by departure and succession make up and complete the order of this world, which is built up with the mere temporal beauty of things. But in the future life, seeing that the Word which we shall enjoy is formed by no departure and succession of syllables, but all things which it has it has everlastingly and at once, so those who partake of it, to whom it alone will be life shall neither depart by death, nor succeed by birth, even as it now is with the angels; as it follows, For they are equal to the angels. Cyrillus: Sicut enim multitudo Angelorum plurima quidem est, non autem propagata per generationem, sed ex creatione consistens; ita et his qui resurgunt non est opus ulterius nuptiis; unde sequitur et filii Dei sunt, cum sint filii resurrectionis. CYRIL; For as the multitude of the angels is indeed very great, yet they are not propagated by generation, but have their being from creation, so also to those who rise again, there is no more necessity for marriage; as it follows, And are the children of God. Theophylactus: Quasi dicat: quia Deus est qui operatur in resurrectione, merito dicuntur Dei filii qui per resurrectionem regenerantur: non enim aliquid carnale in resurgentium generatione conspicitur, non coitus, non matrix, non partus. THEOPHYL. As if He said, Because it is God who works in the resurrection, rightly are they called the sons of God, who are regenerated by the resurrection. For there is nothing carnal seen in the regeneration of them that rise again, there is neither coming together, nor the womb, nor birth. Beda: Vel aequales Angelis, et filii sunt Dei: quia gloria resurrectionis innovati, sine ullo mortis metu, sine ulla labe corruptionis, sine ullo terreni status actu, perpetua Dei visione fruuntur. BEDE; Or they are equal to the angels, and the children of God, because made new by the glory of the resurrection, with no fear of death, with no spot of corruption, with no quality of an earthly condition, they rejoice in the perpetual beholding of God’s presence. Origenes: Sed quia dominus in Matthaeo dicit quod hic praetermittitur: erratis nescientes Scripturas, propono Scripturam, ubi scriptum sit: neque nubent, neque nubentur. Quantum enim ego aestimo, neque in veteri, neque in novo testamento quicquam tale reperitur. Sed omnis eorum error de Scripturae lectione, quam non intelligunt, subrepsit; dicitur enim in Isaia: electi mei bibent; et putant haec et similia futura esse in resurrectione. Paulus autem omnes has benedictiones spiritaliter interpretans, et sciens non esse carnales dicit: benedixisti nos in omni benedictione spirituali. ORIGEN; But because the Lord says in Matthew, which is here omitted, You do err, not knowing the Scriptures, ask the question, where is it so written, They shall neither marry, nor be given in marriage? for as I conceive there is no such thing to be found either in the Old or New Testament, but the whole of their error had crept in from the reading of the Scriptures without understanding; for it is said in Esaias, My elect shall not have children for a curse. Whence they suppose that the like will happen in the resurrection. But Paul interpreting all these blessings as spiritual, knowing them not to be carnal, says to the Ephesians, You have blessed us in all spiritual blessings. Theophylactus: Vel dominus rationi suprapositae Scripturae testimonium addit, subdens quia vero resurgant mortui, et Moyses ostendit secus rubum, sicut dicit dominum Deum Abraham et Deum Isaac et Deum Iacob; quasi dicat: si semel redierunt in nihilum patriarchae, ne viverent apud Deum, in spe resurrectionis non dixisset: ego sum, sed: fueram; consuevimus enim de rebus corruptis et praeteritis dicere: eram dominus illius rei. Nunc vero quoniam dixit: ego sum, ostendit quod viventium est Deus et dominus; et hoc est quod subditur Deus autem non est mortuorum, sed vivorum: omnes enim vivunt ei: quamvis enim exanimes sunt, vivunt tamen apud Deum in spe resurgendi. THEOPHYL. Or to the reason above given the Lord added the testimony of Scripture, Now that the dead are raised, Moses also showed at the bush, as the Lord said, I am the God of Abraham, the God of Isaac, and the God of Jacob. As if he said, If the patriarchs have once returned to nothing so as not to live with God in the hope of a resurrection, He would not have said, I am, but, I was, for we are accustomed to speak of things dead and gone thus, I was the Lord or Master of such a thing; but now that He said, I am, He shows that He is the God and Lord of the living. This is what follows, But he its not a God of the dead, but of the living: for all live unto him. For though they have departed from life, yet live they with Him in the hope of a resurrection. Beda: Vel hoc dicit, ut cum probaverit animas permanere post mortem, quod Sadducaei negabant, consequens introduceretur et corporum resurrectio, quae cum animabus bona malave gesserunt. Est autem vera vita qua iusti Deo vivunt, etiam quando corpore moriuntur. Ad comprobandam autem resurrectionis veritatem, multo manifestioribus exemplis ex prophetis uti valuit, sed Sadducaei quinque tantum libros Moysi recipiebant, prophetarum vaticinia respuentes. BEDE; Or He says this, that after having proved that the souls abide after death, (which the Sadducees denied,) He might next introduce the resurrection also of the bodies, which together with the souls have done good or evil. But that is a true life which the just live to God, even though they are dead in the body. Now to prove the truth of the resurrection, He might have brought much more obvious examples from the Prophets, but the Sadducees received only the five books of Moses, rejecting the oracles of the Prophets. Chrysostomus: Sicut autem sancti communem orbis dominum sibi appropriant, non derogantes eius dominio, sed proprium affectum pandentes, secundum morem amantium, qui non patiuntur cum multis diligere, sed volunt praecipuam et specialem quamdam dilectionem exprimere; sic et Deus specialiter se horum Deum dicebat, non coarctando suum dominium, sed ampliando. Non enim sic multitudo subditorum sicut virtus famulantium pandit eius dominium; unde non sic gaudet dici Deus caeli et terrae, sicut cum dicitur Deus Abraham, Deus Isaac et Deus Iacob. Et apud mortales quidem a dominis denominantur famuli; dicimus enim: villicus talis ducis; e contrario autem Deus dicitur Abrahae. CHRYS. As the saints claim as their own the common Lord of the world, not as derogating from His dominion, but testifying their affection after the manner of lovers, who do not brook to love with many, but desire to express a certain peculiar and especial attachment; so likewise does God call Himself especially the God of these, not thereby narrowing but enlarging His dominion; for it is not so much the multitude of His subjects that manifests His power, as the virtue of His servants. Therefore He does not so delight in the name of the God of heaven and earth, as in that of in God of Abraham, Isaac, and Jacob. Now among men servants are thus denominated by, their masters; for we say, ‘The steward of such a man’, but on the contrary God is called the God of Abraham. Theophylactus: Confutatis autem Sadducaeis, favent Iesu Scribae tamquam Sadducaeorum oppositi; unde sequitur respondentes autem quidam Scribarum dixerunt: magister, bene dixisti. THEOPHYL. But when the Sadducees were silenced, the Scribes commend Jesus, for they were opposed to them, saying to Him, Master, you have well said. Beda: Et quia in sermonibus confutati sunt, ultra non interrogant; unde sequitur et amplius non audebant eum quidquam interrogare: sed comprehensum Romanae tradunt potestati; ex quo intelligimus venena invidiae posse quidem superari, sed difficile conquiescere. BEDE; And since they had been defeated in argument, they ask Him no further questions, but seize Him, and deliver Him up to the Roman power. From which we may learn, that the poison of envy may indeed be subdued, but it is a hard thing to keep it at rest.
Lectio 5
Theophylactus: Quamvis dominus ad passionem erat iturus in brevi, praedicat propriam deitatem: nec hoc tamen incaute aut arroganter; sed modeste quaerit; unde dicitur dixit autem ad illos: quomodo dicunt Christum filium David esse? THEOPHYL. Although our Lord was shortly about to enter on His Passion, He proclaims His own Godhead, and that too neither incautiously nor boastfully, but with modesty. For He puts a question to them, and having thrown them into perplexity, leaves them to reason out the conclusion; as it follows, And he said to them, How say they that Christ is David’s son? Ambrosius in Lucam: Non reprehenduntur hoc loco quia David filium confitentur, quia caecus ille, David filium confitendo, meruit sanitatem; et pueri dicentes: hosanna filio David, praecelsae praedicationis gloriam Deo deferebant; sed reprehenduntur, quia non credunt filium Dei; unde subditur et ipse David dicit in libro Psalmorum: dixit dominus domino meo. Et pater dominus, et filius dominus; sed non duo domini, sed unus est dominus: quia pater in filio, et filius in patre: ipse ad dexteram patris sedet, quia patri consors, nulli secundus est; sequitur enim sede a dextris meis. Nec praefertur qui ad dexteram sedet, nec iniuriam patitur qui admittitur: gradus non quaeritur dignitatis, ubi plenitudo est divinitatis. AMBROSE; They are not blamed here because they acknowledge Him to be David’s Son, for the blind man for so doing was thought worthy to be healed. And the children saying, Hosanna to the Son of David, rendered to God the glory of the highest praise; but they are blamed because they believe Him not to be the Son of God. Hence it is added, And David himself says in the book of Psalms, The Lord said to my Lord. Both the Father is Lord and the Son is Lord, but there are not two Lords, but one Lord, for the Father is in the Son, and the Son is in the Father. He Himself sits at the right hand of the Father, for He is coequal with the Father, inferior to none; for it follows, Sit you at my right hand. He is not honored by sitting at the right hand, nor is He degraded by being sent. Degrees of dignity are not sought for, where is the fullness of divinity. Augustinus de symbolo: Sessione autem ista non accipiamus humanis membris positum, tamquam pater sedeat in sinistra et filius sedeat ad dexteram; sed ipsam dexteram intelligamus potestatem quam accepit ille homo susceptus a Deo, ut veniat iudicaturus qui primo venerat iudicandus. AUG. By the sitting we must not conceive a posture of the human limbs, as if the Father sat on the left and the Son on the right, but the right hand itself we must interpret to be the power which that Man received who was taken up into Himself by God, that He should come to judge, who at first came to be judged. Cyrillus: Vel quod sedet ad dexteram patris, supernam eius gloriam probat: nam quorum est thronus aequalis, et maiestas. Sessio vero in Deo significat regnum, et omnium potestatem. Sedet ergo a dextris Dei patris, quia verbum ex paterna substantia prodiens, factum caro, divinam non exuit dignitatem. CYRIL; Or, that He sits on the Father’s right hand proves His heavenly glory. For whose throne is equal, their Majesty is equal. But sitting when it is said of God signifies a universal kingdom and power. Therefore He sits at the right hand of the Father, because the Word proceeding from the substance of the Father, being made flesh, puts not off His divine glory. Theophylactus: Manifestat ergo quod adversarius patris non est, sed secum concordat; cum pater repugnet adversariis eius; sequitur enim donec ponam inimicos tuos scabellum pedum tuorum. THEOPHYL. He manifests then that He is not opposed to the Father, but agrees with Him, since the Father resists the Son’s enemies, Until I make your enemies your footstool. Ambrosius: Ergo et Deum Christum, et hominem esse credamus; cui a patre subiciuntur inimici, non per infirmitatem potestatis suae, sed per unitatem naturae, quia in altero alter operatur: nam et filius subicit inimicos patri, quia patrem clarificat super terram. AMBROSE; We must believe then that Christ is both God and man, and that His enemies are made subject to Him by the Father, not through the weakness of His power, but through the unity of their nature, since in the one the other works. For the Son also subjects enemies to the Father, in that He glorifies the Father upon earth. Theophylactus: Quaerit ergo ipse, et mota dubitatione sinit illos colligere quid sequatur; unde subdit David ergo dominum illum vocat, et quomodo filius eius est? THEOPHYL. There fore He asks the question, and having excited their doubts, leaves them to deduce the consequence; as it follows, David therefore calls him Lord, how is he then his son? Chrysostomus: David quidem pater Christi et servus; hoc quidem secundum carnem, illud secundum spiritum. CHRYS David in truth was both the Father and the servant of Christ, the former indeed according to the flesh, the latter in the Spirit. Cyrillus: Et nos ergo novis Pharisaeis, qui nec verum Dei filium, neque Deum esse fatentur natum ex sacra virgine, sed dividunt unum filium in duos, talem obicimus quaestionem: quo pacto filius David dominus eius est, et non humano dominio, sed divino? CYRIL; We then likewise in answer to the new Pharisees who neither confess the Son of the holy Virgin to be the true Son of God, nor to be God, but divide one son into two, put the like objections: How then is the Son of David David’s Lord, and that not by human lordship, but divine?
Lectio 6
Chrysostomus: Nihil autem est fortius quam ex prophetis disputare: hoc enim est et ipsis rebus validius: nam Christo faciente miracula contradicebant multoties; cum vero allegavit prophetiam, tacuerunt, quia non habebant quid dicerent. Eis autem tacentibus, contra eos invehitur; unde dicitur audiente autem omni populo, dixit discipulis suis. CHRYS. Now nothing is more powerful than to argue from the Prophets. For this is even of more weight than miracles themselves. For when Christ worked miracles, He was often gainsaid. But when He cited the Prophets, men were at once silent, because they had nothing to say. But when they were silent, He warns against them, as it is said, Then in the audience of all the people he said to his disciples. Theophylactus: Quia enim eos orbis doctores mittebat, merito monet non esse eis imitandam Pharisaeorum ambitionem; unde sequitur attendite a Scribis, qui volunt ambulare in stolis. THEOPHYL. For as He was sending them to teach the world, He rightly warns them not to imitate the pride of the Pharisees. Beware of the Scribes, who desire to walk in long robes, Beda: Idest, cultioribus vestimentis induti ad publicum procedere; in quo inter cetera dives peccasse describitur. that is, to go forth into public, dressed in fine clothes, which was one of the sins remarked in the rich man. Cyrillus: Passiones autem erant Scribarum, amor gloriae inanis et lucri. Ut igitur tam pessima crimina evitarent discipuli, commonet eos subdens et amant salutationes in foro. CYRIL; The passions of the Scribes were the love of vainglory and the love of gain. That the disciples should avoid these hateful crimes, He gives them this warning, and adds, And love greetings in the markets. Theophylactus: Quod est blandientium, et venantium opinionem famae; vel agunt hoc causa congregandae pecuniae; sequitur enim et primas cathedras in synagogis et primos discubitus in conviviis. THEOPHYL. Which is the way of those who court and hunt after a good reputation, or they do it for the sake of collecting money. It follows, And the chief seats in synagogues. Beda: Non primos sedere, vel discumbere vetat eos quibus hoc officii ordine competit, sed eos qui hoc indebite amant, docet esse cavendos, animum, non gradum redarguens; quamvis et hoc culpa non careat, si iidem in foro litibus velint interesse qui in synagoga magistri desiderant appellari. Duplici autem ratione a vanae gloriae cupidis attendere iubemur: ne vel eorum simulatione ducamur, aestimantes bona esse quae faciunt; vel aemulatione inflammemur, frustra gaudentes in bonis laudari quae simulant. Non solum autem laudes ab hominibus, sed et pecunias quaerunt; sequitur enim qui devorant domos viduarum, simulantes longam orationem. Iustos enim et magni meriti apud Deum se simulantes, ab infirmis et peccatorum suorum conscientia turbatis, quasi patroni pro eis in iudicio futuri, pecunias accipere non dubitant. BEDE; He does not forbid those to sit first in the synagogue, or at the feast, to whom this dignity belongs by right, but He tells them to beware of those who love this unduly; denouncing not the distinction, but the love of it. Though the other also would not be free from blame, when the same men who wish to take part in the disputes in the market, desire also to be called masters in the synagogue. For two reasons we are bid to beware of those who seek after vain-glory, either lest we be led away by their presences, supposing those things to be good which they do, or be inflamed with jealousy, desiring in vain to be praised for the good deeds which they pretend to. But they seek not only for praise from men, but money; for it follows, Who devour widows’ houses, and for a show make long prayers. For pretending to be righteous and of great merit before God, they do not fail to receive large sums of money from the sick and those whose consciences are disturbed with their sins, as though they would be their protectors in the judgment. Chrysostomus: Ingurgitantes etiam se viduarum bonis, paupertatem atterunt, non qualitercumque comedentes, sed devorantes, et ad pravitatem oratione utentes; quod graviori poenae facit eos obnoxios; unde sequitur hi accipient maiorem damnationem. CHRYS. Thrusting themselves also into the possessions of widows, they grind down their poverty, not content to eat as it may be afforded them, but greedily devouring; using prayer also to an evil end, they thus expose themselves to a heavier condemnation; as it follows, These shall receive the greater damnation. Theophylactus: Quia non solum mala faciunt, sed orationes praetendunt, et virtutem faciunt pravitatis excusationem. Viduas etiam depauperant, quarum oportebat misereri, dum ob sui praesentiam eas cogunt exponere. THEOPHYL. Because they not only do what is evil, but make a presence of prayer, so making virtue an excuse for their sin. They also impoverish widows whom they were bound to pity, by their presence driving them to great expenses. Beda: Vel quia laudes ab hominibus et pecunias quaerunt, maiori damnatione plectuntur BEDE; Or because they seek from men praise and money, they are punished with the greater damnation.
Caput 21 CHAPTER XXI Lectio 1
Glossa: Postquam dominus redarguit Scribarum avaritiam qui domos viduarum devorabant, commendat viduae eleemosynam; unde dicitur respiciens autem vidit eos qui mittebant munera sua in gazophylacium divites. GLOSS. Our Lord having rebuked the covetousness of the Scribes who devoured widows’ houses, commends the almsgiving of a widow; as it is said, And he looked up, and saw the rich men casting into the treasury, &c. Beda: Quia sermone Graeco phylattin, servare dicitur, et gaza lingua Persica divitiae vocantur, gazophylacium locus appellari solet quo divitiae servantur. Erat autem arca foramen habens desuper posita iuxta altare ad dexteram ingredientibus domum domini, in quam mittebant sacerdotes, qui custodiebant hostias, omnem pecuniam quae deferebatur ad templum domini. Dominus autem, sicut operantes in domo sua discutit, ita et dona ferentes respicit; et quem dignum viderit, laudat; quem reprobum, damnat; unde sequitur vidit autem et quamdam viduam pauperculam mittentem aera minuta duo. BEDE; In the Greek language, signifies to keep, and gaza in Persian means riches, hence gazophylacium is used for the name of the place in which money is kept. Now there was a chest with an opening at the top placed near the altar, on the right hand of those entering the house of God, into which the Priests cast all the money, which was given for the Lord’s temple. But our Lord as He overthrows those who trade in His house, so also He remarks those who bring gifts, giving praise to the deserving, but condemning the bad. Hence it follows, And he saw also a certain poor widow casting in there two mites. Cyrillus: Duos obolos offerebat, quos cum sudoribus ad diurnum victum acquisierat; vel quae quotidie per aliena poscit suffragia, Deo donat, ostendens ei suam paupertatem fructiferam. Vincit igitur alios, et iusta censura coronatur a Deo; unde sequitur et ait illis: vere dico vobis, quia vidua haec pauper plusquam omnes misit. CYRIL; She offered two oboli, which with the sweat of her brow she had earned for her daily living, or what she daily begs for at the hands of others she gives to God, showing that her poverty is fruitful to her. Therefore does she surpass the others, and by a just award receives a crown from God; as it follows, Of a truth I say to you, that this poor widow has cast in more, &c. Beda: Acceptabile enim est Deo quicquid bono animo obtulerimus, qui cor, et non substantiam pensat, nec perpendit quantum in eius sacrificio, sed ex quanto proferatur; unde sequitur nam omnes hi ex abundanti sibi miserunt in munera Dei; haec autem ex eo quod illi deest, omnem victum quem habuit misit. BEDE; For whatever we offer with an honest heart is well pleasing to God, who has respect to the heart, not the substance, nor does He weigh the amount of that which is given in sacrifice, but of that from which it is taken as it follows, For all these have cast in of their abundance, but she all that she had. Chrysostomus: Non enim paucitatem oblati, sed copiam affectus intuitus est Deus. Non est eleemosyna ex pluribus pauca impendere; sed illud viduae, quae totam sibi evacuavit substantiam. Quod si nequis tantum offerre sicut et vidua, offer saltem totum superfluum. CHRYS. For God regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few at things out of many, but it is that of the widow emptying herself of her whole substance. But if you cannot offer as much as the widow, at least give all that remains over. Beda: Mystice autem divites qui in gazophylacium munera mittebant, significant Iudaeos de iustitia legis elatos; vidua pauper Ecclesiae simplicitatem; quae paupercula vocatur, quia vel superbiae spiritum, vel peccata tamquam mundi divitias abiecit; vidua vero, quia vir eius pro ea mortem pertulit. Haec in gazophylacium duo aera minuta mittit, quia in conspectu Dei, apud quem nostri operis oblationes conservantur, munera sua defert, sive dilectionem Dei et proximi, sive fidei et orationis: quae cunctis superborum Iudaeorum operibus praestant: ex abundanti enim in munera Dei immittunt Iudaei, qui de iustitia sua praesumunt: Ecclesia autem omnem victum suum mittit, quia omne quod vivit, Dei esse muneris intelligit. BEDE; Now mystically, the rich men who cast their gifts into the treasury signify the Jews puffed up with the righteousness of the law; the poor widow, the simplicity of the Church which is called poor, because it has either cast away the spirit of pride, or its sins, as if they were worldly riches. But the Church is a widow, because her Husband endured death for her. She cast two mites into the treasury, because in God’s sight, in whose keeping are all the offerings of our works, she presents her gifts, whether of love to God and her neighbor, or of faith and prayer. And these excel all the works of the proud Jews, for they of their abundance cast into the offerings of God, in that they presume on their righteousness, but the Church casts in all her living, for every thing that has life she believes to be the gift of God. Theophylactus: Vel vidua potest intelligi quaelibet anima, orbata, quasi primo viro, pristina lege, et non digna copula verbi Dei; quae loco arrhae offert Deo fidem et conscientiam bonam; et ideo plus videtur offerre divitibus in sermone, et superfluentibus moralibus gentilium virtutibus. THEOPHYL. Or the widow may be taken to mean any soul bereft as it were of her first husband, the ancient law, and not worthy to be united to the Word of God. Who brings to God instead of a dowry faith and a good conscience, and so seems to offer more than those who are rich in words, and abound in the moral virtues of the Gentiles.
Lectio 2
Eusebius: Quod spectanda forent quae pertinebant ad templi structuram, manifestant historiae; et hucusque quaedam conservantur reliquiae, quibus percipiuntur quae dudum erant fabricarum vestigia. Sed dominus mirantibus templi fabricas, promulgavit quod in eo lapis super lapidem non maneret; dicitur enim et quibusdam dicentibus de templo, quod lapidibus bonis et donis exornatum esset, dixit: haec quae videtis, venient dies in quibus non relinquetur lapis super lapidem qui non destruatur. Decebat enim locum illum, propter cultorum audaciam, omnimodam desolationem pati. EUSEBIUS. How beautiful was every thing relating to the structure of the temple, history informs us, and there are yet preserved remains of it, enough to instruct us in what was once the character of the buildings. But our Lord proclaimed to those that were wondering at the building of the temple, that there should not be left in it one stone upon another. For it was meet that that place, because of the presumption of its worshippers, should suffer every kind of desolation. Beda: Divina etiam dispensatio procuravit ut civitas ipsa et templum subverteretur, ne quis forte adhuc parvulus in fide, videns illa constare, dum sacrificiorum ritum attonitus stuperet, raperetur intuitu. BEDE; For it was ordained by the dispensation of God that the city itself and the temple should be overthrown, lest perhaps some one yet a child in the faith, while rapt in astonishment at the rites of the sacrifices, should be carried away by the mere sight of the various beauties. Ambrosius: Verum igitur dictum est de templo manufacto, quod esset subvertendum: nihil enim est manufactum quod non aut vetustas conficiat, aut vis subruat, aut ignis exurat. Tamen est et aliud templum, scilicet synagoga, cuius structura vetus, Ecclesia surgente, dissolvitur. Est etiam templum in unoquoque, quod deficiente fide labitur, et maxime si quis falso Christi nomen obtendat, quo interiorem expugnet affectum. AMBROSE; It was spoken then of the temple made with hands, that it should be overthrown. For there is nothing made with hands which age does not impair, or violence throw down, or fire burn. Yet there is also another temple, that is, the synagogue, whose ancient building falls to pieces as the Church rises. There is also a temple in every one, which falls when faith is lacking, and above all when any one falsely shields himself under the name of Christ, that so he may rebel against his inward inclinations. Cyrillus: Nequaquam autem discipuli adverterant vim dictorum; sed arbitrabantur de consummatione saeculi dictum esse; et ideo quaerebant quo tempore deberent accidere; unde sequitur interrogaverunt autem illum, dicentes: praeceptor, quando haec erunt, et quod signum cum fieri incipient? CYRIL; Now His disciples did not at all perceive the force of His words, but supposed they were spoken of the end of the world. Therefore asked they Him, saying, Master, but when shall these things be? and what sign, &c. Ambrosius: Matthaeus tertiam interrogationem addidit, ut et templi tempora destruendi, et signum adventus et consummatio saeculi a discipulis quaereretur. Interrogatus autem dominus quando templi futura esset destructio, et quod signum esset eius adventus, de signis docet, de tempore non curat intimandum; sequitur enim qui dixit: videte ne seducamini. AMBROSE; Matthew adds a third question, that both the time of the destruction of the temple, and the sign of His coming, and the end of the world, might be inquired into by the disciples. But our Lord being asked when the destruction of the temple should be, and what the sign of His coming, instructs them as to the signs, but does not mind to inform them as to the time. It follows, Take heed that you be not deceived. Athanasius: Cum enim sint nobis a Deo charismata et dogmata quae sunt super hominem, tradita, scilicet caelestis conversationis forma, virtus contra Daemones, et adoptio, et notitia patris, et verbi et spiritus sancti donum; adversarius noster Diabolus circuit, quaerens nobis surripere insita semina verbi; dominus autem tamquam sua pretiosa dona in nobis sua documenta concludens, monet ne seducamur. Magnum autem quoddam donum tribuit nobis Dei verbum, ut non solum ex apparentibus non decipiamur, sed etiam si qua latentia sint, diiudicemus per spiritus gratiam. Cum enim sit odiosus Diabolus inventor malitiae, hoc quod ipse est occultat, nomen vero cunctis cupitum simulat callide: puta, si quis subicere sibi volens filios alienos, parentibus absentibus fingat eorum vultus, et filios desiderantes seducat. Ergo in unaquaque haeresum Diabolus figuratus dicit: ego sum Christus, et apud me veritas est; unde sequitur multi enim venient in nomine meo, dicentes: quia ego sum; et tempus appropinquabit. ATHAN. For since we have received, delivered to us by God, graces and doctrines which ere above man, (as, for example, the rule of a heavenly life, power against evil spirits, the adoption and the knowledge of the Father and the Word, the gift of the Holy Spirit,) our adversary the devil goes about seeking to steal from us the seed of the word which has been sown. But the Lord, shutting up in us His teaching as His own precious gift, warns us, lest we be deceived. And one very great gift He gives us, the word of God, that not only we be not led away by what appears, but even if there is ought lying concealed, by the grace of God we may discern it. For seeing that the devil is the hateful inventor of evil, what he himself is he conceals, but craftily assumes a name desirable to all; just as if a man wishing to get into his power some children not His own, should in the absence of the parents counterfeit their looks, and lead away the children who were longing for them. In every heresy then the devil says in disguise, “I am Christ, and with me there is truth.” And so it follows, For many shall come in my name, saying, I am Christ; and the time draws near. Cyrillus: Ante suum enim descensum de caelo, provenient aliqui, quibus acquiescere non oportet: voluit enim unigenitum verbum Dei, cum venit ut mundum salvaret, latere, ut crucem sustineret pro nobis; sed secundus eius adventus non erit clanculo, ut ante, sed terribilis et manifestus: descendet enim in gloria Dei patris, ministrantibus Angelis, ut mundum in iustitia iudicet; unde concludit nolite ergo ire post illos. CYRIL; For before His descent from heaven, there shall come some to whom we must not give place. For the Only-begotten Son of God, when He came to save the world, wished to be in secret, that He might bear the cross for us. But His second coming shall not be in secret, but terrible and open. For He shall descend in the glory of God the Father, with the Angels attending Him, to judge the world in righteousness. Therefore He concludes, Go you not therefore after them. Titus: Vel forsitan non dicit pseudochristos ante consummationem venientes, sed eos qui fuere tempore apostolorum. TITUS BOST. Or perhaps He does not speak of false Christs coming before the end of the world, but of those who existed in the Apostles’ time. Beda: Multi enim imminente Hierosolymorum excidio principes extitere qui se dicerent esse christos, tempusque libertatis appropinquare. Multi etiam in Ecclesia haeresiarchae diem domini instare praedicaverunt; quos apostolus ad Thessalonicenses damnat. Multi etiam in nomine Christi venere Antichristi; quorum primus est Simon magus, cui dicebant: hic est virtus Dei, quae vocatur magna. BEDE; For there were many leaders when the destruction of Jerusalem was at hand, who declared themselves to be Christ, and that the time of deliverance was drawing nigh. Many heresiarchs also in the Church have preached that the day of the Lord is at hand, whom the Apostles condemn. Many Antichrists also came in Christ’s name, of whom the first was Simon Magus, who said, This man is the great power of God.
Lectio 3
Gregorius in Evang: Perituri mundi praecurrentia mala denuntiat dominus, ut eo minus perturbent venientia, quo fuerint praescita: minus enim iacula feriunt quae praevidentur; unde dicit cum autem audieritis praelia et seditiones, nolite terreri. Bella ad hostes pertinent, seditiones ad cives. Ut ergo nos indicet exterius interiusque turbari, aliud nos fatetur ab hostibus, aliud a fratribus perpeti. GREG. God denounces the woes that shall forerun the destruction of the world, that so they may the less disturb when they come, as having been foreknown. For darts strike the less which are foreseen. And so He says, But when you shall hear of wars and commotions, &c. Wars refer to the enemy, commotions to citizens. To show us then that we shall be troubled from within and without, He asserts that the one we suffer from the enemy, the other from our own brethren. Ambrosius: Verborum autem caelestium nulli magis quam nos testes sumus, quos mundi finis invenit. Quanta praelia et quas opiniones accepimus praeliorum? AMBROSE; But of the heavenly words none are greater witnesses than we, upon whom the ends of the world have come. What wars and what rumors of wars have we received! Gregorius: Sed his malis praevenientibus, quia non statim finis sequatur, adiungitur oportet haec primum fieri; sed nondum statim finis. Ultima enim tribulatio multis tribulationibus praevenitur: quia multa debent mala praecurrere, ut malum valeant sine fine nuntiare; unde sequitur tunc dicebat illis: surget gens contra gentem, et regnum adversus regnum: quia necesse est ut alia ex caelo, alia ex terra, alia ab elementis, alia ab hominibus patiamur. Hic ergo signatur perturbatio hominum; sequitur enim et terraemotus magni erunt per loca: ecce respectus irae desuper. GREG. But that the end will not immediately follow these evils which come first, it is added, These things must first come to pass; but the end is not yet, &c. For the last tribulation is preceded by many tribulations, because many evils must come first, that they may await that evil which has no end. It follows, Then said he to them, Nation shall rise against nation, &c. For it must needs be that we should suffer some things from heaven, some from earth, some from the elements, and some from men. Here then are signified the confusions of men. It follows, And great earthquakes shall be in diverse places. This relates to the wrath from above. Chrysostomus: Terraemotus enim quandoque irae signum est, nam et quando crucifixus est dominus, mota est terra; quandoque vero provisionis indicium, sicut orantibus apostolis commotus est locus in quo erant congregati. Sequitur et pestilentiae. CHRYS. For an earthquake is at one time a sign of wrath, as when our Lord was crucified the earth shook; but at another time it is a token of God’s providence, as when the Apostles were praying, the place was moved where they were assembled. It follows, and pestilence. Gregorius: Ecce inaequalitas corporum; et fames: ecce sterilitas terrae; terroresque de caelo, et signa magna erunt: ecce inaequalitas aeris: quod ad eas tempestates referendum est, quae nequaquam ordinem temporum servant: quae enim ordinate veniunt, signum non sunt. Omnia enim quae ad usum vitae accepimus, ad usum convertimus culpae; sed cuncta quae ad usum pravitatis infleximus, ad usum nobis vertuntur ultionis. GREG. Look at the vicissitudes of bodies. And famine. Observe the barrenness of the ground. And fearful sights and great signs there shall be from heaven. Behold the variableness of the climate, which must be ascribed to those storms which by no means regard the order of the seasons. For the things which come in fixed order are not signs. For every thing that we receive for the use of life we pervert to the service of sin, but all those things which we have bent to a wicked use, are turned to the instruments of our punishment. Ambrosius: Occasum ergo saeculi praecedent quaedam aegritudines mundi, scilicet fames, pestilentia et persecutio. AMBROSE; The ruin of the world then is preceded by certain of the world’s calamities, such as famine, pestilence, and persecution. Theophylactus: Quidam autem haec non solum in consummatione futura, sed et tempore captionis Ierusalem fuisse impleta voluerunt. Auctore namque pacis perempto, merito in eis seditiones et bella locum habuerunt. Ex bellis autem pestis et fames consequitur: haec quidem aere cadaveribus infecto, illa incultis manentibus agris. Sed et Iosephus intolerabiles aerumnas evenisse recitat propter famem; et tempore Claudii Caesaris fames invaluit, ut in actibus legitur: et plurima terribilia contigerunt captionem Ierusalem indicantia, ut Iosephus narrat. THEOPHYL. Now some have wished to place the fulfillment of these things not only at the future consummation of all things, but at the time also of the taking of Jerusalem. For when the Author of peace was killed, then justly arose among the Jews wars and sedition. But from wars proceed pestilence and famine, the former indeed produced by the air infected with dead bodies, the latter through the lands remaining uncultivated. Josephus also relates the most intolerable distresses to have occurred from famine; and at the time of Claudius Caesar there was a severe famine, as we read in the Acts, and many terrible events happened, A forboding, as Josephus says, the destruction of Jerusalem. Chrysostomus: Dicit autem, quod non statim finis civitatis eveniet, ut scilicet Hierosolyma capiatur, sed post praelia multa. CHRYS. But He says, that the end of the city shall not come immediately, that is, the taking of Jerusalem, but there shall be many battles first. Beda: Admonentur etiam apostoli, ne terreantur his praecurrentibus, ne Hierosolymam Iudaeamque deserant. Potest autem regnum contra regnum, et pestilentia eorum quorum sermo serpit ut cancer, et fames audiendi verbi Dei, et commotio universae terrae, et a vera fide separatio, etiam in haereticis intelligi, qui contra se invicem dimicantes, Ecclesiae victoriam faciunt. BEDE; The Apostles are also exhorted not to be alarmed by these forerunners, nor to desert Jerusalem and Judea. But the kingdom against kingdom, and the pestilence of those whose word creeps as a cancer, and the famine of hearing the word of God, and the shaking of the whole earth, and the separation from the true faith, may be explained also in the heretics, who contending one with another bring victory to the Church. Ambrosius: Sunt autem et alia bella, quae vir sustinet Christianus; diversarum quoque praelia cupiditatum, studiorumque conflictus. Multo etiam graviores sunt domestici hostes quam extranei. AMBROSE; There are also other wars which the Christian wages, the struggles of different lusts, and the conflicts of the will; and domestic foes are far more dangerous than all foreign.
Lectio 4
Gregorius in Evang: Quia cuncta quae praedicta sunt, non de iniustitia ferientis sunt, sed de merito mundi patientis, facta pravorum hominum praenuntiantur, cum dicitur sed ante haec omnia inicient vobis manus suas, et persequentur, tradentes in synagogas et custodias, trahentes ad reges et praesides propter nomen meum; ac si dicat: prius corda hominum, post elementa turbabuntur, ut, cum rerum ordo confunditur, ex qua tribulatione veniat demonstretur. Nam quamvis finis mundi ex ipso suo ordine pendeat, perversiores tamen quosque inveniens, quia digne ruinis illius opprimantur, innotescit. GREG. Because the things which have been prophesied of arise not from the injustice of the inflictor of them, but from the deserts of the world which suffers them, the deeds of wicked men are foretold; as it is said, But before all these things, they shall lay their hands upon you: as if He says First the hearts of men, afterwards the elements, shall be disturbed, that when the order of things is thrown into confusion, it may be plain from what retribution it arises. For although the end of the world depends upon its own appointed course, yet finding some more corrupt than others who shall rightly be overwhelmed in its fall, our Lord makes them known. Cyrillus: Vel hoc dicit, quia priusquam a Romanis Ierusalem caperetur, passi persecutiones a Iudaeis discipuli incarcerati sunt, et praesentati principatibus. Missus est Paulus Romam ad Caesarem, astititque Festo et Agrippae. Sequitur continget autem vobis in testimonium. CYRIL; Or He says this, because before that Jerusalem should be taken by the Romans, the disciples, having suffered persecution from the Jews, were imprisoned and brought before rulers; Paul was sent to Rome to Caesar, and stood before Festus and Agrippa. It follows, And it shall turn to you for a testimony. Graecus: In martyrium, idest, in martyrii gloriam. In the Greek it is, for the glory of martyrdom. Gregorius: Vel in testimonium, videlicet eorum: quia vos persequendo, mortes inferunt, aut videndo non imitantur: ut inde perversi sine excusatione pereant unde electi exemplum capiunt ut vivant. Sed auditis tot terroribus, turbari poterant auditorum corda; unde ad eorum consolationem subdit ponite ergo in cordibus vestris non praemeditari quemadmodum respondeatis. GREG. Or, for a testimony, that is, against those who by persecuting you bring death upon themselves, or living do not imitate you, or themselves becoming hardened perish without excuse from whom the elect take example that they may live. But as hearing so many terrible things the hearts of men may be troubled He therefore adds for their consolation, Settle it therefore in your hearts, &c. Theophylactus: Quia enim idiotae erant et imperiti, hoc eis dominus dicit, ne conturbarentur reddituri sapientibus rationem; et causam subdit ego enim dabo vobis os et sapientiam, cui non poterunt resistere et contradicere omnes adversarii vestri; quasi dicat: statim a me sortiemini facundiam et sapientiam, ut nec omnes adversarii vestri si in unum conveniant, resistere valeant vobis, nec in sapientia, idest speculationum vi, nec in eloquentia et sermonis lepore. Saepe enim multi sapientiam quidem habent in mente; sed cum sint provocabiles ad turbationem, totum confundunt, cum tempus fuerit proponendi. Non autem tales fuerunt apostoli; sed utrinque gratiosi fuerunt. THEOPHYL. For because they were foolish and inexperienced, the Lord tells them this, that they might not be confounded when about to give account to the wise. And He adds the cause, For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay or resist. As if He said, you shall forthwith receive of me eloquence and wisdom, so that all your adversaries, were they gathered together in one, shall not be able to resist you, neither in wisdom, that is, the power of the understanding, nor in eloquence, that is, excellence of speech, for many men have often wisdom in their mind, but being easily provoked to their great disturbance, mar the whole when their time of speaking comes. But not such were the Apostles, for in both these gifts they were highly favored. Gregorius: Ac si dominus suis dicat: nolite terreri: vos ad certamen acceditis, ego praelior: vos verba editis, sed ego sum qui loquor. GREG. As if the Lord said to His disciples, “Be not afraid, go forward to the battle, it is I that fight; you utter the words, I am He that speaks.” Ambrosius: Alibi autem Christus in discipulis, alibi pater, alibi spiritus loquitur patris. Non discordant ista, sed congruunt: quod unus loquitur, tres loquuntur, quia vox est una Trinitatis. AMBROSE; Now in one place Christ speaks in His disciples, as here; in another, the Father; in another the Spirit of the Father speaks. These do not differ but agree together. In that one speaks, three speak, for the voice of the Trinity is one. Theophylactus: His autem dictis, et propulso imperitiae timore, subdit et aliud quiddam necessarium, quod eorum animos poterat commovere, ne subito irruens eos turbaret; sequitur enim trademini autem a parentibus et fratribus et cognatis, et morte afficient ex vobis. THEOPHYL. Having in what has gone before dispelled the fear of inexperience, He goes on to warn them of another very certain event, which might agitate their minds, lest falling suddenly upon them, it should dismay them; for it follows, And you shall be betrayed both by parents, and brethren, and kinsfolk, and some of you shall they cause to be put to death. Gregorius: Plus in nobis ea tormenta saeviunt quae ab illis patimur de quorum moribus praesumebamus: quia cum damno corporis mala nos cruciant amissae caritatis. GREG We are the more galled by the persecutions we suffer from those of whose dispositions we made sure, because together with the bodily pain, we are tormented by the bitter pangs of lost affection. Gregorius Nyssenus: Consideremus autem statum qui tunc temporis erat. Omnibus suspectis, ad invicem dividebantur cognationes, invicem disgregatae per cultus; et filius gentilis proditor fiebat parentum fidelium; et in filium qui crediderat, pater in infidelitate obstinatus accusator fiebat. Omnis aetas erat exposita persequentibus fidem, nec mulieribus succurrebat naturalis sexus fragilitas. GREG NYSS. But let us consider the state of things at that time. While all men were suspected, kinsfolk were divided against one another, each differing from the other in religion; the gentile son stood up the betrayer of his believing parents, and of his believing son the unbelieving father became the determined accuser; no age was spared in the persecution of the faith; women were unprotected even by the natural weakness of their sex. Theophylactus: His autem dictis, et de odio subiungit quod ab omnibus patientur; sequitur enim et eritis odio omnibus hominibus propter nomen meum. THEOPHYL. To all this He adds the hatred which they shall met with from men. Gregorius: Sed quia dura sunt quae praedicuntur de afflictione mortis, protinus consolatio subditur de gaudio resurrectionis, cum dicitur et capillus de capite vestro non peribit; quasi dicat martyribus suis: cur timetis ne pereat quod incisum dolet, quando et illud in vobis perire non potest quod incisum non dolet? GREG. But because of the hard things foretold concerning the affliction of death, there immediately follows a consolation, concerning the joy of the resurrection, when it is said, But there shall not a of your head perish. As though He said to the martyrs Why fear you for the perishing of that which when cut, pains when that can not perish in you, which when cut gives no pain? Beda: Vel aliter. Capillus de capite discipulorum domini non peribit: quia non solum fortia facta vel dicta sanctorum, sed et tenuissima cogitatio digna mercede donabitur. BEDE; Or else, There shall not perish a hair of the head of our Lord’s Apostles, because not only the noble deeds and words of the Saints, but e en the slightest thought shall meet with its deserving reward. Gregorius Moralium: Qui autem patientiam in adversis tenet, inde contra adversa omnia fortis efficitur: unde sibi et seipsum vincendo dominatur; unde sequitur in patientia vestra possidebitis animas vestras. Quid enim est animas possidere nisi perfecte in omnibus vivere, cunctisque mentis motibus quasi ex arce virtutis dominari? GREG. He who preserves patience in adversity, is thereby rendered proof against all affliction, and so by conquering himself, he gains the government of himself; as it follows, In your patience shall you possess your souls. For what is it to possess your souls, but to live perfectly in all things, and sitting it upon the citadel of virtue to hold in subjection every motion of the mind? Gregorius: Per patientiam igitur animas nostras possidemus; quia dum nobismetipsis dominari discimus, hoc ipsum incipimus possidere quod sumus. Idcirco autem possessio animae in virtute patientiae ponitur, quia radix omnium custosque virtutum patientia est. Patientia vero est aliena mala aequanimiter perpeti; contra eum quoque qui mala irrogat nullo dolore morderi. GREG. By patience then we possess our souls, because when we are said to govern; ourselves, we begin to possess you very thing which we are. But for this reason, the possession of the soul is laid in the virtue of patience, because patience is the root and guardian which are inflicted by others, and also to have no feeling of indignation against him who inflicts them.
Lectio 5
Beda: Hactenus ea quae per quadraginta annos, necdum fine adveniente, futura erant, dicta sunt; hic ipse finis desolationis quae a Romano exercitu facta est, domini verbis exponitur, cum dicitur cum autem videritis circumdari ab exercitu Ierusalem, tunc scitote quia appropinquavit desolatio eius. BEDE, Hitherto our Lord had been speaking of those things which were to come to pass for forty years, the end not yet coming. He now describes the very end itself of the desolation, which was accomplished by the Roman army; as it is said, And when you shall see Jerusalem compassed, &c. Eusebius: Desolationem Ierusalem vocat non amplius eam a suis, nec secundum ritum legalem constitui, ita quod nullus expectet post futuram obsidionem aliam innovationem fieri, sicut accidit tempore regis Persarum, et illustris Antiochi, et iterum tempore Pompeii. EUSEBIUS. By the desolation of Jerusalem, He means that it was never again to be set up, or its legal rites to be reestablished, so that no one should expect, after the coming siege and desolation, any restoration to take place, as there was in the time of the Persian king, Antiochus the Great, and Pompey. Augustinus ad Hesychium: Haec autem domini verba ideo Lucas hoc loco commemoravit, ut ostendat tunc factam fuisse abominationem desolationis quae a Daniele praedicta est, de qua Matthaeus et Marcus locuti sunt, quando expugnata est Ierusalem. AUG. These words of our Lord, Luke has here related to show, that the abomination of desolation which was prophesied by Daniel, and of which Matthew and Mark had spoken, was fulfilled at the siege of Jerusalem. Ambrosius: Iudaei enim putaverunt abominationem desolationis tunc factam, eo quod caput porci in templo iecerunt illudentes Romani Iudaicae ritum observantiae. AMBROSE; For the Jews thought that the abomination of desolation took place when the Romans, in mockery of a Jewish observance, cast a pig’s head into the temple. Eusebius: Dominus autem futuram in civitate praevidens famem, monebat discipulos ne in futura obsidione in civitatem confugerent tamquam ad locum tutum et a Deo protectum; sed magis inde discederent, et ad montes confugerent; unde sequitur tunc qui in Iudaea sunt, fugiant in montes. EUSEBIUS. Now our Lord, foreseeing that there would be a famine in the city, warned His disciples in the siege that was coming, not to betake themselves to the city as a place of refuge, and under God’s protection, but rather to depart from thence, and flee to the mountains. Beda: Ecclesiastica narrat historia, cunctos qui in Iudaea erant Christianos, imminente Hierosolymorum excidio, commonitos a domino, loco discessisse, et trans Iordanem habitasse in civitate quadam Pella nomine, donec desolatio Iudaeae compleretur. BEDE; The ecclesiastical history relates, that all the Christians who were in Judea, when the destruction of Jerusalem was approaching, being warned of the Lord, departed from that place, and dwelt beyond the Jordan in a city called Pella, until the desolation of Judea was ended. Augustinus ad Hesychium: Pro hoc autem Matthaeus et Marcus dixerunt: et qui supra tectum est, non descendat in domum; addit autem: nec introeat ut tollat aliquid de domo; pro quo Lucas subdit et qui in medio eius sunt discedant. AUG And before this, Matthew and Mark said, And let him that is on the housetop not come down into his house; and Mark added, neither enter therein to take any thing out of his house; in place of which Luke subjoins, And let them which are in the midst of it depart out. Beda: Sed quomodo ab exercitu civitate iam circumdata, qui in medio eius sunt discedent? Nisi forte quod promisit tunc, non ad ipsum tempus obsidionis referatur, sed ad proximum ante obsidionem tempus, cum se primum miles Romanus per Galilaeae vel Samariae fines coepit diffundere. BEDE; But how, while the city was already compassed with an army, were they to depart out? except that the preceding word “then” is to be referred, not to the actual time of the siege, but the period just before, when first the armed soldiers began to disperse themselves through the parts of Galilee and Samaria. Augustinus ad Hesychium: Pro eo autem quod Matthaeus et Marcus posuerunt: et qui in agro erit, non revertatur retro tollere vestimentum suum, apertius iste subdit et qui in regionibus, non intrent in eam; quia dies ultionis hi sunt, ut impleantur omnia quae scripta sunt. AUG. But where Matthew and Mark have written, Neither let him which is in the field return back to take his clothes, Luke adds more clearly, And let not them that are in the countries enter thereinto, for these be the days of vengeance, that all the things which are written may be fulfilled. Beda: Dies autem ultionis hi sunt, dies videlicet dominici sanguinis ultionem petentes. BEDE; And these are the days of vengeance, that is, the days exacting vengeance for our Lord’s blood. Augustinus: Deinde similiter Lucas prosequitur, sicut et alii duo vae autem praegnantibus et nutrientibus in illis diebus. Et sic ergo Lucas patefecit quod poterat esse incertum, scilicet id quod dictum est de abominatione desolationis, non ad saeculi finem, sed ad expugnationem Ierusalem pertinere. AUG. Then Luke follows in words similar to those of the other two; But woe to them that are with child, and them that give suck in those days; and thus has made plain what might otherwise have been doubtful, namely, that what was said of the abomination of desolation belonged not to the end of the world, but the taking of Jerusalem. Beda: Dicit ergo vae praegnantibus, praesente captivitate, et nutrientibus sive mammantibus, ut quidam interpretantur, quarum vel uteri, vel manus filiorum sarcina praegravatae fugae necessitatem non minimum impediunt. BEDE; He says then, Woe to them that nurse, or give suck, as some interpret it, whose womb or arms now heavy with the burden of children, cause no slight obstacle to the speed of flight. Theophylactus: Quidam vero dicunt, dominum per hoc significare filiorum esum, quem et Iosephus narrat. THEOPHYL. But some say that the Lord hereby signified the devouring of children, which Josephus also relates. Chrysostomus: Deinde praedictorum assignat causam, dicens erit enim pressura magna super terram, et ira populo huic. Talia enim mala eos occupaverunt ut nulla deinceps aerumna possit eorum calamitatibus adaequari, ut Iosephus narravit. CHRYS. He next assigns the cause of what he had just now said, For there shall be great distress in the land, and wrath upon this people. For the miseries that took hold of them were such as, in the words of Josephus, no calamity can henceforth compare to them. Eusebius: Qualiter scilicet advenientibus Romanis, et urbem capientibus, multae catervae Iudaici populi in ore gladii periere; unde sequitur et cadent in ore gladii. Sed et plures necati sunt fame. Haec vero accidebant primo quidem sub Tito et Vespasiano, post hos autem tempore Hadriani principis Romanorum, quando natale solum Iudaeis inaccessibile est factum; unde sequitur et captivi ducentur in omnes gentes. Totum enim orbem Iudaei repleverunt, et usque ad fines terrae pervenerunt; et cum eorum terra ab alienigenis inhabitetur, solis ipsis est inaccessibilis facta; unde sequitur et Ierusalem calcabitur a gentibus, donec impleantur tempora nationum. EUSEBIUS. For so in truth it was, that when the Romans came and were taking the city, many multitudes of the Jewish people perished in the mouth of the sword; as it follows, And they shall fall by the edge of the sword. But still more were cut off by famine. And these things happened at first indeed under Titus and Vespasian, but after them in the time of Hadrian the Roman general, when the land of their birth was forbidden to the Jews Hence it follows, And they shall be led away captive into all nations. For the Jews filled the whole land, reaching even to the ends of the earth, and when their land was inhabited by strangers, they alone could not enter it; as it follows, And Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Beda: Quae scilicet apostolus commemorat dicens: caecitas ex parte facta est in Israel (...) et sic omnis Israel salvus fiet; qui cum promissa salute fuerit potitus, ad patrium solum rediturus non temere speratur. BEDE; Which indeed the Apostle makes mention of when he says, Blindness in part is happened to Israel, and so all Israel shall be saved. Which when it shall have gained the promised salvation, hopes not rashly to return to the land of its fathers. Ambrosius: Mystice autem abominatio desolationis, adventus Antichristi est: eo quod sacrilegiis infaustis mentium interiora contaminet, sedens iuxta historiam in templo, ut sibi vindicet divinae solium potestatis. Iuxta interpretationem autem spiritualem pulchre inducitur, eo quod in affectibus singulorum vestigium perfidiae suae confirmare desideret, ex Scripturis disputans se esse Christum. Tunc appropinquabit desolatio, quoniam a vera religione plerique lapsi desistent; tunc erit domini dies, quoniam sicut primus adventus domini fuit propter redimenda peccata, ita et secundus erit propter reprimenda delicta, ne plures perfidiae errore labantur. Est et alius Antichristus, idest Diabolus, qui Ierusalem, idest animam pacificam, obsidere nitatur suae legis exercitu. Ergo quando in medio templi est Diabolus, desolatio abominationis est. Cum autem unicuique laboranti, Christi praesentia spiritualis illuxerit, tollitur iniquus ex medio, et incipit regnare iustitia. Est etiam tertius Antichristus, ut Arius et Sabellius et omnes qui nos prava intentione seducunt. Hae autem sunt praegnantes quibus vae dicitur, quae arvinam suae carnis extendant, et quibus intimorum gressus pigrescat animorum, et effetae virtutum, fetaeque vitiorum. Sed nec illae praegnantes condemnationis expertes sunt, quae in bonorum actuum molimine constitutae, necdum aliquos suscepti operis dedere processus. Sunt quae Dei timore concipiunt, sed non omnes pariunt: sunt enim quae abortivum excludunt verbum antequam pariant. Sunt etiam quae in utero Christum habeant, sed nondum formaverunt. Ergo quae parit iustitiam, Christum parit. Nos etiam parvulos nostros ablactare properemus, ne nos quasi imperfectorum parentes, aut iudicii dies aut mortis inveniat. Quod ita fiet, si omnia dicta iustitiae in corde custodias, nec senectutis tempus expectes; sed in prima aetate sapientiam sine corruptela corporis tui cito concipias, cito nutrias. In fine autem Iudaea omnis a nationibus credituris subicietur in ore gladii spiritalis, qui est sermo bis acutus. AMBROSE; Now mystically, the abomination of desolation is the coming of Antichrist, for with ill-omened sacrilege he pollutes the innermost recesses of the heart, sitting as it is literally in the temple, that he may claim to himself the throne of divine power. But according to the spiritual meaning, he is well brought in, because he desires to impress firmly on the affections the footstep of his unbelief, disputing from the Scriptures that he is Christ. Then shall come desolation, for very many falling away shall depart from the true religion. Then shall be the day of the Lord, since as His first coming was to redeem sin, so also His second shall be to subdue iniquity, lest more should be carried away by the error of unbelief. There is also another Antichrist, that is, the Devil, who is trying to besiege Jerusalem, i.e. the peaceful soul, with the hosts of his law. When then the Devil is in the midst of the temple, there is the desolation of abomination. But when upon any one in trouble the spiritual presence of Christ has shone, the unjust one is cast out, and righteousness begins her reign. There is also a third Antichrist, as Arius and Sabellius and all who with evil purpose lead us astray. But these are they who are with child, to whom woe is denounced, who enlarge the size of their flesh, and the step of whose inmost soul waxes slow, as those who are worn out in virtue, pregnant with vice. But neither do those with child escape condemnation, who though firm in the resolution of good acts, have not yet yielded any fruits of the work undertaken. These are those which conceive from fear of God, but do not all bring forth. For there are some which thrust forth the word abortive before their delivery. There are others too which have Christ in the womb, but have not yet formed Him. Therefore she who brings forth righteousness, brings forth Christ. Let us also hasten to nourish our children, lest the day of judgment or death find us as it were the parents of an imperfect offspring. And this you will do if you keep all the words of righteousness in your heart, and wait not the time of old age, but in your earliest years, without corruption of your body, quickly conceive wisdom, quickly nourish it. But at the end shall all Judea be made subject to the nations which shall believe, by the mouth of the spiritual sword, which is the two-edged word.
Lectio 6
Beda: Quid impletis nationum temporibus sequatur, ex ordine manifestat, dicens erunt signa in sole et luna et stellis. BEDE; The events which were to follow the fulfillment of the times of the Gentiles He explains in regular order, saying, There shall be signs in the sun, and in the moon, and in the stars. Ambrosius: Quae quidem signa secundum Matthaeum evidentius exprimuntur: tunc, inquit, sol obscurabitur, et luna non dabit lumen suum, et stellae cadent de caelo. AMBROSE; All which signs are more clearly described in Matthew, Then shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven. Eusebius: Tunc enim cum vitae corruptibilis consummatio agetur, et secundum apostolum species huius mundi transibit, et novum succedet saeculum, in quo vice sensibilium luminarium ipse Christus fulgebit quasi iubar et rex novi saeculi: cuius erit tanta luminis virtus et gloria, ut sol, qui nunc radiat, atque luna et cetera sidera, adventu maioris luminis occultentur. EUSEBIUS. For at that time when the end of this perishing life shall be accomplished, and, as the Apostle says, The fashion of this world passes away, then shall succeed a new world in which instead of sensible light, Christ Himself shall shine as a sunbeam, and as the King of the new world, and so mighty and glorious will be His light, that the sun which now dazzles so brightly, and the moon and all the stars, shall be hidden by the coming of a far greater light. Chrysostomus: Sicut enim in hoc saeculo luna et sidera mox obfuscantur orto sole; sic in gloriosa Christi apparitione sol obtenebrescet, et luna non dabit proprium iubar, et stellae cadent de caelo, priore spoliatae amictu, ut potioris lucis amictu potiantur. CHRYS For as in this world the moon and the stars are soon dimmed by the rising of the sun, so at the glorious appearance of Christ shall the sun become dark, and the moon not shed her ray, and the stars shall fall from heaven, stripped of their former attire, that they may put on the robe of a better light. Eusebius: Quae autem evenient orbi post luminarium obtenebrationem, ex quibus fiet angustia gentium, consequenter exprimit, dicens et in terris pressura gentium prae confusione sonitus maris et fluctuum: ubi videtur docere principium transmutationis universi futurum ex defectu substantiae humidae. Hac enim prima devorata, vel congelata, ut non amplius audiatur sonitus maris, nec contingant arenam fluctus eius, causa exuberantis siccitatis, ceterae mundi partes non amplius obtinentes vaporem solitum, emissum ex substantia humida, transmutationem patientur; et sic cum apparitio salvatoris confutare debeat repugnantia Deo prodigia, exordium sument furoris prooemia ex siccitatibus, ut nec tempestas, nec fremitus maris ulterius audiatur. Quo facto subsequetur angustia superstitum hominum; unde sequitur arescentibus, idest tabescentibus, hominibus prae timore et expectatione, eorum scilicet quae supervenient universo orbi. Quae autem tunc ingruant mundo, consequenter ostendit, subdens nam virtutes caelorum movebuntur. EUSEBIUS. What things shall befall the world after the darkening of the orbs of light, and whence shall arise the straitening of nations, He next explains as follows, And of the earth distress of nations, by reason of the confusion of the roaring of the sea. Wherein He seems to teach, that the beginning of the universal change will be owing to the failing of the watery substance. For this being first absorbed or congealed, so that no longer is heard the roaring of the sea, nor do the waves reach the shore because of the exceeding drought, the other parts of the world, ceasing to obtain the usual vapor which came forth from the watery matter, shall undergo a revolution. Accordingly since the appearance of Christ must put down the prodigies which resist God, namely, those of Antichrist, the beginnings of wrath shall take their rise from droughts, such as that neither storm nor roaring of the sea be any more heard. And this event shall be succeeded by the distress of the men who survive; as it follows, Men’s hearts being dried up for fear, and looking after those things which shall come upon the whole world. But the things that shall then come upon the world He proceeds to declare, adding, For the powers of heaven shall be shaken. Theophylactus: Vel aliter. Cum alterabitur superior orbis, et elementa inferiora merito patientur iacturam; unde sequitur et in terris pressura gentium prae confusione sonitus maris et fluctuum; quasi dicat: mare terribiliter fremet, et littus maris agitabitur tempestate, ita ut sit populo terrae pressura, idest communis miseria, et tabescant timore et expectatione malorum irruentium mundo; unde sequitur arescentibus hominibus prae timore et expectatione, quae supervenient universo orbi. THEOPHYL. Or else, When the higher world shall be changed, then also the lower elements shall suffer loss; whence it follows, And on the earth distress of nations, &c. As if He said, the sea shall roar terribly, and its shores shall be shaken with the tempest, so that of the people and nations of the earth there shall be distress, that is, a universal misery, so that they shall pine away from fear and expectation of the evils which are coming upon the world. Augustinus ad Hesychium: Sed dices: confiteri vos poena vestra compellit adesse iam fines, dum impletur quod praenuntiatum est. Nullam enim patriam, nullum locum, nostris temporibus non affligi aut tribulari certum est. Sed si ista mala quae nunc patitur genus humanum, certa sunt indicia iam dominum esse venturum, quid est quod dicit apostolus: cum dixerint: pax et securitas? Videamus ergo ne forte melius intelligatur non eo modo impleri quae praedicta sunt his verbis; sed tunc potius esse ventura, quando sic erit tribulatio universo orbi ut ad Ecclesiam pertineat, quae universo orbe tribulabitur, non ad eos qui tribulabunt eam: ipsi enim sunt dicturi: pax et securitas. Nunc autem ista mala quae tamquam summa extremaque creduntur, utrique regno, Christi scilicet et Diaboli, videmus esse communia: pariter quippe his boni affliguntur et mali; interque tanta mala adhuc usquequaque frequentantur luxuriosa convivia. Hoccine est arescere prae timore, an potius inardescere prae libidine? AUG. But you will say, your punishment compels you to confess that the end is now approaching, seeing the fulfillment of that which was foretold. For it is certain there is no country, no place in our time, which is not affected or troubled. But if those evils which mankind now suffer are sure signs that our Lord is now about to come, what means that which the Apostle says, For when they shall say peace and safety. Let us see then if it be not perhaps better to understand the words of prophecy to be not so fulfilled, but rather that they will come to pass when the tribulation of the whole world shall be such that it shall belong to the Church, which shall be troubled by the whole world, not to those who shall trouble it. For they are those who shall say, Peace and safety. But now these evils which are counted the greatest and most immoderate, we see to be common to both the kingdoms of Christ and the Devil. For the good and the evil are alike afflicted with them, and among these great evils is the yet universal resort to licentious feasts. Is not this the being dried up from fear, or rather the being burnt up from lust? Theophylactus: Non solum autem mortales fluctuabunt cum alterabitur mundus, sed etiam Angeli stupebunt in tam terribilibus mutationibus universi; unde sequitur nam virtutes caelorum movebuntur. THEOPHYL. But not only shall men be tossed about when the world shall be changed, but angels even shall stand amazed at the terrible revolutions of the universe. Hence it follows, And the powers of heaven shall be shaken. Gregorius in Evang: Quid enim virtutes caelorum, nisi Angelos, dominationes, et principatus, et potestates appellat? Quae in adventu districti iudicis, nostris tunc oculis visibiliter apparebunt, ut districte tunc a nobis exigant hoc quod nos modo invisibilis conditor aequanimiter portat. GREG. For whom does He call the powers of heaven, but the angels, dominions, principalities, and powers? which at the coming of the strict Judge shall then appear visibly to our eyes, that they may strictly exact judgment of us, seeing that now our invisible Creator patiently bears with us. Eusebius: Cum etiam Dei filius sit venturus in gloria, et confutaturus elatam tyrannidem filii peccati, ministrantibus Angelis, caeli fores a saeculo clausae patebunt, ut spectentur excelsa. EUSEBIUS. When also the Son of God shall come in glory, and shall crush the proud empire of the son of sin, the angels of heaven attending Him, the doors of heaven which have been shut from the foundation of the world shall be opened, that the things that are on high may be witnessed. Chrysostomus: Vel virtutes caelicae movebuntur, quamvis sibi consciae non sint: videntes enim infinitas multitudines condemnari, non intrepide stabunt illic. CHRYS. Or the heavenly powers shall be shaken, although themselves know it not. For when they see the innumerable multitudes condemned, they shall not stand there without trembling. Beda: Unde et in Iob dicitur: columnae caeli contremiscunt, et pavent ad nutum eius. Quid ergo faciunt tabulae, quando tremunt columnae? Quid virgula deserti patitur, cum cedrus Paradisi concutitur? BEDE; Thus it is said in Job, the pillars of heaven tremble and are afraid at his reproof. What then do the boards do, when the pillars tremble? what does the shrub of the desert suffer, when the cedar of Paradise is shaken? Eusebius: Vel virtutes caelorum sunt quae praesunt sensibilibus partibus universi: quae quidem tunc movebuntur, ut potiorem statum attingant. Absolventur enim in saeculo novo a ministerio, quo Deo serviunt circa sensibilia corpora secundum corruptionis statum. EUSEBIUS. Or the powers of heaven are those which preside over the sensible parts of the universe, which indeed shall then be shaken that they may attain to a better state. For they shall be discharged from the ministry with which they serve God toward the sensible bodies in their perishing condition. Augustinus: Sed ne dominus, propinquante secundo adventu suo, ea pro magno praedixisse videatur quae huic mundo etiam ante primum eius adventum fieri consueverant, et rideamur ab eis qui plura in historia gentium et maiora legerunt, haec quae dicta sunt, melius in Ecclesia existimo intelligi. Ecclesia enim est sol, et luna, et stellae, cui dictum est: pulchra ut luna, electa ut sol; quae tunc non apparebit, persecutoribus ultra modum saevientibus. AUG. But that the Lord may not seem to have foretold as extraordinary those things concerning His second coming, which were wont to happen to this world even before His first coming, and that we may not be laughed at by those who have read more and greater events than these in the history of nations, I think what has been said may be better understood to apply to the Church. For the Church is the sun, the moon, and the stars, to whom it was said, Fair as the moon, elect as the sun. And she will then not be seen for the unbounded rage of the persecutors. Ambrosius: Plurimis etiam a religione deficientibus, clara fides obscurabitur nube perfidiae; quia sol caelestis in ea, fide minuitur vel augetur; et sicut menstruis, idest mensium, defectibus, luna vel terrae oppositu, cum fuerit ex regione solis, vanescit; sic et sancta Ecclesia, cum lumini caelesti vitia carnis obsistunt, fulgorem divini luminis de Christi radiis non potest mutuari: nam in persecutionibus lucem divini solis plerumque amor vitae huius excludit. Cadunt etiam stellae, idest gloria micantes viri, si persecutionis acerbitas convalescat, quae oportet fieri donec Ecclesiae multitudo cumuletur: sic enim probantur boni, sic produntur infirmi. AMBROSE; While many also fall away from religion, clear faith will be obscured by the cloud of unbelief, for to me that Sun of righteousness is either diminished or increased according to my faith; and as the moon in its monthly wanings, or when it is opposite the sun by the interposition of the earth, suffers eclipse, so also the holy Church when the sins of the flesh oppose the heavenly light, cannot borrow the brightness of divine light from Christ’s rays. For in persecutions, the love of this world generally shuts out the light of the divine Sun; the stars also fall, that is, men who shine in glory fall when the bitterness of persecution waxes sharp and prevails. And this must be until the multitude of the Church be gathered in, for thus are the good tried and the weak made manifest. Augustinus: Quod autem dictum est et in terris pressura gentium, gentes voluit intelligi, non quae in semine Abrahae benedicentur, sed quae ad sinistram stabunt. AUG. But in the words, And upon the earth distress of nations, He would understand by nations, not those which shall be blessed in the seed of Abraham, but those which shall stand on the left hand. Ambrosius: Ergo varii animorum aestus ita graves erunt ut delictorum multitudine male consciis futuri iudicii metu, sacri nobis ros fontis arescant. Quemadmodum autem domini expectatur adventus, ut eius praesentia in toto fiat vel hominis orbe vel mundi, quae fit in singulis, cum omnibus affectibus receperint Christum; sic virtutes caelorum in adventu domini augmentum gratiae consequentur, et plenitudine divinitatis propius se infundente movebuntur. Sunt etiam virtutes caelorum, quae enarrant gloriam Dei, quae pleniore Christi infusione movebuntur, ut videant Christum. AMBROSE; So severe then will be the manifold fires of our souls, that with consciences depraved through the multitude of crimes, by reason of our fear of the coming judgment, the dew of the sacred fountain will be dried upon us. But as the Lord’s coming is looked for, in order that His presence may dwell in the whole circle of mankind or the world, which now dwells in each individual who has embraced Christ with his whole heart, so the powers of heaven shall at our Lord’s coming obtain an increase of grace, and shall be moved by the fullness of the Divine nature more closely infusing itself. There are also heavenly powers which proclaim the glory of God, which shall be stirred by a fuller infusion of Christ, that they may see Christ. Augustinus: Vel virtutes caelorum movebuntur, quia impiis persequentibus, quidam fideles fortissimi turbabuntur. Sequitur et tunc videbunt filium hominis. AUG. Or the powers of heaven shall be stirred, because when the ungodly persecute, some of the most stout-hearted believers shall be troubled. Theophylactus: Tam fideles quam infideles: radiabit enim amplius sole tam ipse quam crux eius: unde ab omnibus cognoscetur. THEOPHYL. It follows, And then shall they see the Son of man coming in the clouds. Both the believers and unbelievers shall see Him, for He Himself as well as His cross shall glisten brighter than the sun, and so shall be observed of all. Augustinus ad Hesychium: Quod autem dicit venientem in nube, duobus modis accipi potest: sive in Ecclesia sua tamquam in nube venientem, sicut nunc venire non cessat; sed ideo tunc cum potestate magna et maiestate, quia maior maiestas et potestas illius apparebit sanctis, quibus magnam virtutem dabit, ne tanta persecutione vincantur; sive in corpore suo, in quo sedet ad dexteram patris, merito credendus est non solum in eodem corpore, verum etiam in nube venturus: quoniam sic veniet sicut abiit; nubes autem suscepit eum ab oculis eorum. AUG. But the words, coming in the clouds, may be taken in two ways. Either coming in His Church as it were in a cloud, as He now ceases not to come. But then it shall be with great power and majesty, for far greater will His power and might appear to His saints, to whom He will give great virtue, that they may not be overcome in such a fearful persecution. Or in His body in which He sits at His Father’s right hand He must rightly be supposed to come, and not only in His body, but also in a cloud, for He will come even as He went away, And a cloud received him out of their sight. Chrysostomus: Semper enim Deus in nube apparet, secundum illud: nubes et caligo in circuitu eius: unde et filius hominis in nubibus veniet, ut Deus et dominus, non latenter, sed in gloria digna Deo; et ideo subdit cum potestate magna et maiestate. CHRYS. For God ever appears in a cloud, according to the Psalms, clouds and darkness are round about him. Therefore shall the Son of man come in the clouds as God, and the Lord, not secretly, but in glory worthy of God. Therefore He adds, with great power and majesty. Cyrillus: Intelligendum est similiter magna. Primam enim apparitionem prosecutus est cum infirmitate et humilitate nostra; sed secundam celebrabit cum propria potestate et magna maiestate. CYRIL; Great must be understood in like manner. For His first appearance He made in our weakness and lowliness, the second He shall celebrate in all His own power. Gregorius in Evang: In potestate enim et maiestate visuri sunt quem in humilitate positum audire noluerunt; ut virtutem eius tanto tunc districtius sentiant, quanto cervicem cordis ad eius patientiam non inclinant. GREG. For in power and majesty will men see Him, whom in lowly stations they refused to hear, that so much the more acutely they may feel His power, as they are now the less willing to bow the necks of their hearts to His sufferings.
Lectio 7
Gregorius in Evang: Quia praemissa contra reprobos dicta sunt, mox ad electorum consolationem verba vertuntur; nam subditur his autem fieri incipientibus, respicite et levate capita vestra, quoniam appropinquat redemptio vestra; ac si dicat: cum plagae mundi crebrescunt, levate capita, idest exhilarate corda: quia dum finitur mundus, cuius amici non estis, prope fit redemptio quam quaesistis. In Scriptura enim sacra saepe caput pro mente ponitur: quia sicut capite reguntur membra, ita cogitationes mente disponuntur. Capita itaque levare, est mentes nostras ad gaudia patriae caelestis erigere. GREG. Having in what has gone before spoken against the reprobate, He now turns His words to the consolation of the elect; for it is added, When these things begin to be, look up, and lift up your heads, for your redemption draws nigh; as if he says, When the buffetings of the world multiply, lift up your heads, that is, rejoice your hearts, for when the world closes whose friends you are not, the redemption is near which you seek. For in holy Scripture the head is often put for the mind, for as the members are ruled by the head, so are the thoughts regulated by the mind. To lift up our heads then, is to raise up our minds to the joys of the heavenly country. Eusebius: Vel aliter. Transactis corporalibus aderunt intelligibilia et caelestia, scilicet regnum saeculi non amplius transituri; et tunc dignis salubria promissa tribuentur; unde dicitur his autem fieri incipientibus, respicite et levate capita vestra, quoniam appropinquat redemptio vestra. Acceptis enim Dei promissis quae speramus, erigemur qui ante curvi fueramus, et elevabimus capita nostra, humiliati quondam, eo quod redemptio nostra quam sperabamus, aderit, illa scilicet quam tota creatura expectat. EUSEBIUS. Or else, To those that have passed through the body and bodily things, shall be present spiritual and heavenly bodies: that is, they will have no more to pass the kingdom of the world, and then to those that are worthy shall be given the promises of salvation. For having received the promises of God which we look for, we who before were crooked shall be made upright, and we shall lift up our heads who were before bent low; because the redemption which we hoped for is at hand; that namely for which the whole creation waits. Theophylactus: Idest, perfecta libertas corporis et animae. Sicut enim primus adventus domini fuit ad reformationem animarum nostrarum, sic secundus ad reformationem corporum celebrabitur. THEOPHYL. That is, perfect liberty of body and soul. For as the first coming of our Lord was for the restoration of our souls, so will the second be manifested to the restoration of our bodies. Eusebius: Dicit autem haec ad discipulos suos, non tamquam ad eos qui durare deberent in vita ista usque ad terminum mundi; sed quasi uno corpore existente ipsis, et nobis, et posteris usque ad consummationem mundi credituris in Christum. EUSEBIUS. He speaks these things to His disciples, not as to those who would continue in this life to the end of the world, but as if uniting in one body of believers in Christ both themselves and us and our posterity, even to the end of the world. Gregorius: Quod autem calcari mundus atque despici debeat, provida comparatione manifestat cum subdit videte ficulneam, et omnes arbores: cum producunt ex se fructum, scitis quoniam prope est aestas: ita et vos, cum videritis haec fieri, scitote quoniam prope est regnum Dei: quasi dicat: sicut ex fructu arboris vicina aestas agnoscitur, ita ex ruina mundi prope cognoscitur esse regnum Dei. Et ex hoc ostenditur quia fructus mundi ruina est. Ad hoc enim germinat, ut quaecumque germine aluit, cladibus consumat. Bene autem regnum Dei aestati comparatur, quia tunc moeroris nostri nebulae transeunt, et vitae dies aeterni solis claritate fulgescunt. GREG. That the world ought to be trampled upon and despised, He proves by a wise comparison, adding, Behold the fig tree and all the trees, when they now put forth fruit, you know that summer is near. As if He says, as from the fruit of the tree the summer is perceived to be near, so from the fall of the world the kingdom of God is known to be at hand. Hereby is it manifested that the world’s fall is our fruit. For hereunto it puts forth buds, that whomever it has fostered in the bud it may consume in slaughter. But well is the kingdom of God compared to summer; for then the clouds of our sorrow flee away, and the days of life brighten up under the clear light of the Eternal Sun. Ambrosius: Matthaeus autem de sola dixit ficulnea, hic de arboribus omnibus. Duplicem autem habet figuram ficulnea; vel cum dura mitescunt, vel cum peccata luxuriant. Sive ergo cum fructus in omnibus virescit arboribus et ficulnea fecunda iam floret; idest cum omnis lingua confitetur Deo, confitente etiam populo Iudaeorum, sperare domini debemus adventum, quo tamquam temporibus aestivis resurrectionis fructus metentur: sive cum levem fragilemque iactantiam, tamquam folia synagogae, homo iniquitatis induerit, conicere debemus appropinquare iudicium: nam remunerare fidem dominus et delinquendi finem afferre festinat. AMBROSE; Matthew speaks of the fig-tree only, Luke of all the trees. But the fig-tree shadows forth two things, either the ripening of what is hard, or the luxuriance of sin; that is, either that, when the fruit bursts forth in all trees and the fruitful fig-tree abounds, (that is, when every tongue confesses God, even the Jewish people confessing Him,) we ought to hope for our Lord’s coming, in which shall be gathered in as at summer the fruits of the resurrection. Or, when the man of sin shall clothe himself in his light and fickle boasting as it were the leaves of the synagogue, we must then suppose the judgment to be drawing near. For the Lord hastens to reward faith, and to bring an end of sinning. Augustinus ad Hesychium: Cum autem dicit cum videritis haec fieri, quae intelligere poterimus nisi ea quae supra memorata sunt? In his autem est quod ait et tunc videbunt filium hominis venientem. Proinde cum hoc visum fuerit, non iam erit regnum Dei, sed prope erit. An dicendum est, non omnia quae supra commemorata sunt, esse intelligenda, ubi ait cum videritis haec fieri, sed aliqua eorum, hoc scilicet excepto quod dictum est, et tunc videbunt filium hominis? Sed Matthaeus aperuit, nullis exceptis esse accipiendum, dicens: ita et vos cum videritis haec omnia: inter quae est quod videbitur filius hominis veniens, ut intelligatur de adventu quo nunc venit in membris suis tamquam in nubibus, vel in Ecclesia tamquam in nube magna. AUG. But when He says, When you shall see these things to come to pass, what can we understand but those things which were mentioned above. But among them we read, And then shall they see the Son of man coming. When therefore this is seen, the kingdom of God is not yet, but nigh at hand. Or must we say that we are not to understand all the things before mentioned, when He says, When you shall see these things, &c. but only some of them; this for example being excepted, And then shall they see the Son of man. But Matthew would plainly have it taken with no exception, for he says, And so you, when you see all these things, among which is the seeing the coming of the Son of man; in order that it may be understood of that coming whereby He now comes in His members as in clouds, or in the Church as in a great cloud. Titus: Vel aliter. Dicit prope est regnum Dei, quia dum haec fient, nondum ultimus finis rerum eveniet, sed iam in finem tendent: nam et ipse adventus domini eliminans omnium principatum et potestatem praeparat regno Dei. TITUS BOST. Or else, He says, the kingdom of God is at hand, meaning that when these things shall be not yet shall all things come to their last end, but they shall be already tending towards it. For the very coming of our Lord itself, casting out every principality and power, is the preparation for the kingdom of God. Eusebius: Sicut enim in hac vita sol hieme recedente, ac succedente vere, radium calidum mittens fovet ac vivificat humi condita semina, exuentia priscam figuram, pullulant autem nova varium virorem habentia; sic et gloriosus unigeniti Dei adventus vivificativis radiis illustrans novum saeculum, dudum condita per totum mundum semina, scilicet dormientes in pulvere terrae, potioribus corporibus quam prius producet in lucem, ac confutata morte regnabit deinceps vita saeculi novi. EUSEBIUS. For as in this life, when winter dies away, and spring succeeds, the sun sending forth its warm rays cherishes and quickens the seeds hid in the ground, just laying aside their first form, and the young plants sprout forth, having put on different shades of green; so also the glorious coming of the Only-begotten of God, illuminating the new world with His quickening rays shall bring forth into light from more excellent bodies than before the seeds that have long been hidden in the whole world, i.e. those who sleep in the dust of the earth. And having vanquished death, He shall reign from henceforth the life of the new world. Gregorius: Omnia autem praedicta sub magna certitudine confirmantur, cum subditur amen dico vobis, quia non praeteribit generatio haec donec omnia fiant. GREG. But all the things before mentioned are confirmed with greet certainly, when He adds, Verily I say to you, &c. Beda: Multum commendat quod ita praenuntiat. Et, si dicere fas est, iuratio eius est quod dicit amen dico vobis: amen quippe interpretatur verum. Igitur veritas dicit: verum dico vobis: quod si non diceret, mentiri omnino non posset. Generationem autem, aut omne genus humanum dicit, aut specialiter Iudaeorum. BEDE; He strongly commends that which he thus foretell. And, if one may so speak, his oath is this, Amen, I say to you. Amen is by interpretation “true.” Therefore the truth says, I tell you the truth, and though He spoke not thus, He could by no means lie. But by generation he means either the whole human race, or especially the Jews. Eusebius: Vel generationem dicit novam generationem Ecclesiae sanctae suae, ostendens duraturum populum fidelium usque ad id tempus quo visurus sit omnia et eventus verborum salvatoris oculis apprehendet. EUSEBIUS. Or by generation He means the new generation of His holy Church, showing that the generation of the faithful would last up to that time, when it would see all things, and embrace with its eyes the fulfillment of our Savior’s words. Theophylactus: Quia enim turbationes et bella et alterationes tam elementorum quam ceterarum rerum futurum esse praedixerat; ne quis suspicaretur quod et ipsa Christianitas peritura foret, subiungit caelum et terra transibunt, verba autem mea non transibunt; quasi dicat: etsi cuncta commoveantur, fides tamen mea non deficiet: ex quo innuit Ecclesiam praeferri toti creaturae: siquidem creatura patietur alterationem; fidelium vero Ecclesia et sermones Evangelii permanebunt. THEOPHYL. For because He had foretold that there should be commotions, and wars and changes, both of the elements and in other things, lest any one might suspect that Christianity itself also would perish, He adds, Heaven and earth shall pass away, but my words shall not pass away: as if He said, Though all things should be shaken, yet shall my faith fail not. Whereby He implies that He sets the Church before the whole creation. The creation shall suffer change, but the Church of the faithful and the words of the Gospel shall abide for ever. Gregorius: Vel aliter caelum et terra transibunt etc., quasi dicat: omne quod apud nos durabile est, sine mutatione durabile ad aeternitatem non est; et omne quod apud me transire cernitur, fixum et sine transitu tenetur: quia sine mutabilitate manentes sententias exprimit sermo meus, qui transit. GREG. Or else, The heaven and, earth shall pass away, &c. As if He says, All that with us seems lasting, does not abide to eternity without change, and all that with Me seems to pass away is held fixed and immovable, for My word which passes away utters sentences which remain unchangeable, and abide for ever. Beda: Caelum autem quod transibit, non aethereum, sive sidereum, sive aereum, a quo aves caeli nominantur, intelligere debemus. Si autem terra transibit, quomodo Ecclesiastes dicit: terra in aeternum stat? Sed aperta ratione caelum et terra per eam quam nunc habent, imaginem transeunt, attamen per essentiam sine fine subsistunt. BEDE; But by the heaven which shall pass away we must understand not the ethereal or the starry heaven, but the air from which the birds are named “of heaven.” But if the earth shall pass away, how does Ecclesiastes say, The earth stands for ever? Plainly then the heaven and earth in the fashion which they now have shall pass away, but in essence subsist eternally.
Lectio 8
Theophylactus: Posuit supra dominus terribilia et sensibilia malorum indicia quae occupabunt peccatores, sed contra haec mala remedium est cautela et oratio; unde dicitur attendite autem vobis, ne forte graventur corda vestra in crapula et ebrietate. THEOPHYL. Our Lord declared above the fearful and sensible signs of the evils which should overtake sinners, against which the only remedy is watching and prayer, as it is said, And take heed to yourselves, lest at any time, &c. Basilius: Singulum animalium a conditore omnium Deo habet intrinsecus causas facientes ad tutelam consistentiae propriae: propter quod et Christus nobis dedit hanc monitionem, ut quae illis a natura, haec nobis auxilio rationis et cautela contingant: fugientibus quidem peccatum, ut irrationabilia fugiunt mortifera pabula, inquirentibus vero iustitiam, sicut illa herbas nutritivas requirunt; et ideo dicit attendite vobis, ut scilicet discernere possitis a salubri nocivum. Sed quoniam dupliciter contingit attendere, hinc quidem corporis oculis, illinc vero per intellectivam virtutem, oculus corporis virtutem non attingit: restat igitur dictum esse de opere intellectus, attendite; hoc est, undique circumspicite vos, pervigil habentes ad vestram custodiam animae lumen. Neque autem dixit attendite vestris, aut eis quae circa vos sunt, sed vobis: vos enim estis intellectus et anima; vestrum autem corpus est sensus; circa vos autem opes, artes et reliqua vitae supellex; quibus non monet attendendum, sed animae, cuius praecipua cura habenda. Eadem vero admonitio aegrotantes sanat, et sanos perficit; servatores praesentium, et provisores futurorum; non alienorum censores, sed suorum scrutatores; non dimittentes intellectum servum fieri passionum, sed irrationale animae subicientes rationali. Cur autem sit attendendum, subiungit dicens ne forte graventur corda vestra in crapula et ebrietate et curis huius vitae. BASIL; Every animal has within itself certain instincts which it has received from God, for the preservation of its own being. Wherefore Christ has also given us this warning, that what comes to them by nature, may be ours by the aid of reason and prudence: that we may flee from sin as the brute creatures shun deadly food, but that we seek after righteousness, as they wholesome herbs. Therefore said He, Take heed to yourselves, that is, that you may distinguish the noxious from the wholesome. But since there are two ways of taking heed to ourselves, the one with the bodily eyes, the other by the faculties of the soul, and the bodily eye does not reach to virtue; it remains that we speak of the operations of the soul. Take heed, that is, Look around you on all sides, keeping an ever watchful eye to the guardianship of your soul. He says not, Take heed to your own or to the things around, but to yourselves. For you are mind and spirit, your body is only of sense. Around you are riches, arts, and all the appendages of life, you must not mind these, but your soul, of which you must take especial care. The same admonition tends both to the healing of the sick, and the perfecting of those that are well, namely, such as are the guardians of the present, the providers of the future, not judging the actions of others, but strictly searching their own, not suffering the mind to be the slave of their passions but subduing the irrational part of the soul to the rational. But the reason why we should take heed He adds as follows, Lest at any time your hearts be overcharged, &c. Titus: Quasi dicat: cavete ne lumina mentis vestrae graventur: cura namque praesentis vitae, et crapula, et ebrietas fugant prudentiam, quassant fidem, operantur naufragia. TITUS BOST. As if He says, Beware lest the eyes of your mind wax heavy. For the cares of this life, and surfeiting, and drunkenness, scare away prudence, shatter and make shipwreck of faith. Basilius: Est autem ebrietas nimius usus vini; crapula vero anxietas et nausea quae est in ebrietate, a motione capitis Graeco vocabulo dicta. Sicut igitur cibis ne esuriamus, sic et potibus ne sitim patiamur, utendum est, vitando diligentius lapsum. Fallax enim est vini ingestio. Anima autem vino libera prudentissima erit et optima; sed humectata vini vaporibus quasi quadam nube velatur. Curiositas autem huius vitae quamvis nihil inhibitorum continere videatur, si tamen ad cultum divinum non coadiuvet, vitanda est; et quare hoc dixerit, ostendit subdens et superveniat in vos repentina dies illa.
CLEM. ALEX. Drunkenness is an excessive use of wine; crapula is the uneasiness, and nausea attendant on drunkenness, a Greek word so called from the motion of the head. And a little below. As then we must partake of food lest we suffer hunger, so also of drink lest we thirst, but with still greater care to avoid falling into excess. For the indulgence of wine is deceitful, and the soul when free from wine will be the wisest and best, but steeped in the fumes of wine is lost as in a cloud. BASIL; But carefulness, or the care of this life, although it seems to have nothing unlawful in it, nevertheless if it conduce not to religion, must be avoided. And the reason why He said this He shows by what comes next, And so that day come upon you unawares.
Theophylactus: Non enim cum deliberatione veniet dies illa, sed ex improviso et furtim capiens tamquam laqueus non caventes; unde sequitur tamquam laqueus enim superveniet in omnes qui sedent super faciem omnis terrae. Quod diligentius discuti potest. Capiet enim dies illa sedentes in superficie terrae quasi impraemeditatos et inertes. Quotquot vero sunt solertes et agiles ad bonum, non sedentes, et otiantes in terrenis; sed surgentes ab eis, sibi dicentes: surge, vade, quoniam non est hic tibi requies; talibus non est illa dies, ut laqueus, in discrimen, sed ut dies festivus. THEOPHYL. For that day will not come when men are expecting it, but unlooked for and by stealth, taking as a snare those who are unwary. For as a snare shall it come upon all them that sit upon the face of the earth. But this we may diligently keep far from us. For that day will take those that sit on the face of the earth, as the unthinking and slothful. But as many as are prompt and active in the way of good, not sitting and loitering on the ground, but rising from it, saying to themselves, Rise up, be gone, for here there is no rest for you. To such that day is not as a perilous snare, but a day of rejoicing. Eusebius: Praedicta igitur docuit esse attendenda ad cavendam gravedinem inde provenientem; unde sequitur vigilate itaque, omni tempore orantes, ut digni habeamini fugere ista omnia quae futura sunt. EUSEBIUS. He taught them therefore to take heed to the things we have just before mentioned, lest they fall into the indolence resulting therefrom. Hence it follows, Watch you therefore, and pray always, that you may be accounted worthy to escape all those things that shall come to pass. Theophylactus: Scilicet famem, pestem, et cetera huiusmodi, quae temporaliter electis et aliis imminent, et ea quae postmodum accidunt reis perenniter: illa enim aliter cavere non possumus, nisi per vigilias et orationes. THEOPHYL. Namely, hunger, pestilence, and such like, which for a time only threaten the elect and others, and those things also which are hereafter the lot of the guilty for ever. For these we can in no wise escape, save by watching and prayer. Augustinus de Cons. Evang: Haec intelligitur illa fuga quam Matthaeus commemorat, quae non debet fieri in hieme vel sabbato. Ad hiemem pertinent curae huius vitae, quae tristes sunt velut hiems: ad sabbatum vero crapula et ebrietas, quae carnali laetitia luxuriaque cor submergit atque obruit; quod malum sabbati nomine significatur, quia illo die Iudaei deliciis affluunt, dum spirituale sabbatum ignorant. AUG. This is supposed to be that flight which Matthew mentions; which must not be in the winter or on the sabbath day. To the winter belong the cares of this life, which are mournful as the winter, but to the sabbath surfeiting and drunkenness, which drowns and buries the heart in carnal luxury and delight, since on that day the Jews are immersed in worldly pleasure, while they are lost to a spiritual sabbath. Theophylactus: Et quia Christianum decet non solum fugere mala, sed etiam niti ad gloriam assequendam, subdit et stare ante filium hominis: haec est enim angelica gloria stare ante filium hominis Deum nostrum, et faciem eius iugiter cernere. THEOPHYL. And because a Christian needs not only to flee evil, but to strive to obtain glory, He adds, And to stand before the Son of man. For this is the glory of angels, to stand before the Son of man, our God, and always to behold His face. Beda: Et certe si quis sapiens medicus praeciperet attendere a succo alicuius herbae, ne repentinus interitus superveniat, magno studio medici mandata servaremus: nunc autem salvatore admonente ebrietatem, et crapulam, et curas saeculi esse cavendas, his sauciari et consumi non timent: quia fidem quam medici dictis praebent, domini verbis praebere contemnunt. BEDE; Now supposing a physician should bid us beware of the juice of a certain herb, lest a sudden death overtake us, we should most earnestly attend to his command; but when our Savior warns us to shun drunkenness and surfeiting, and the cares of this world, men have no fear of being wounded and destroyed by them; for the faith which they put in the caution of the physician, they disdain to give to the words of God.
Lectio 9
Beda: Quae verbis praeceperat dominus, suis confirmat exemplis: nam qui nos ante iudicis adventum, et incertum singulorum exitum, ad vigilandum hortatus est, et orandum, et ipse, imminente tempore passionis suae, doctrinae, vigiliis et precibus instat; unde dicitur erat autem diebus docens in templo: in quo suo exemplo insinuat hoc esse digne Deo vigilare, vel dicto vel facto proximis viam veritatis ostendere. BEDE; What our Lord commanded in word, He confirms by His example. For He who bid us watch and pray before the coming of the Judge, and the uncertain end of each of us, as the time of His Passion drew near, is Himself instant in teaching, watching, and prayer. As it is said, And in the day time he was teaching in the temple, whereby He conveys by His own example, that it is a thing worthy of God, to watch, or by word and deed to point out the way of truth to our neighbor. Cyrillus: Quae autem erant quae docebat nisi transcendentia cultum legis? Instabat enim tempus quo debebat umbra in veritatem transformari. CYRIL; But what were the things He taught, unless such as transcended the worship of the law? Theophylactus: Tacuerunt autem Evangelistae pleraque documentorum Christi, qui, cum per triennium fere praedicaverit, documenta eius quae conscripserunt, dicet aliquis vix ad unius diei sermonem sufficere. Ex pluribus ergo pauca describentes, dederunt nobis quemdam gustum dulcedinis doctrinae ipsius. Ostendit autem nobis dominus quod oporteat noctu et quiete alloqui Deum, et in die prodesse hominibus; et colligere quidem in nocte, distribuere vero collecta in die; unde subditur noctibus vero exiens morabatur in monte qui vocatur oliveti; non quasi opus habens oratione, sed ad exemplum dandum hoc egit. THEOPHYL. Now the Evangelists are silent as to the greater part of Christ’s teaching; for whereas He preached for the space nearly of three years, all the teaching which they have written down would scarcely, one might say, suffice for the discourse of a single day. For out of a great many things extracting a few, they have given only a taste as it were of the sweetness of His teaching. But our Lord here instructs us, that we ought to address God at night and in silence, but in day time to be doing good to men; and to gather indeed at night, but in the day distribute what we have gathered. As it is added, And at night he went out and abode in the mount that is called Olivet. Not that He had need of prayer, but He did this for our example. Cyrillus: Quia vero eloquium eius in potestate erat, et potestative transferebat in spiritualem cultum quae per Moysen et prophetas tradita fuerant in figuris, populus eum avidius audiebat; unde sequitur et omnis populus manicabat, idest mane venire accelerabat, ad eum in templo, audire eum. Populo autem ante Lucanum venienti ad eum, congruum erat dicere: Deus, Deus meus, ad te de luce vigilo. CYRIL; But because His speech was with power, and with authority He applied to spiritual worship the things which had been delivered in figures by Moses and the Prophets, the people heard Him gladly. As it follows, And the whole people made haste to come early to hear him in the temple. But the people who came to Him before light might with fitness say, O God my God, early do I wait upon you. Beda: Mystice autem et nos, cum inter prospera sobrie et pie et iuste conversamur, diebus in templo docemus, quia formam boni operis fidelibus praebemus; noctibus vero in monte oliveti moramur, quia in tenebris angustiarum spiritali consolatione respiramus: et ad nos quoque populus manicat, cum vel discussis operibus tenebrarum vel cunctis nebulis pressurarum nos imitatur. BEDE; Now mystically, we also when amid our prosperity we behave ourselves soberly, piously, and honestly, teach by day time in the temple, for we hold up to the faithful the model of a good work; but at night we abide on mount Olivet, when in the darkness of anguish we are refreshed with spiritual consolation; and to us also the people come early in the morning, when either having shaken off the works of darkness, or scattered all the clouds of sorrow, they follow our example.
Caput 22 CHAPTER XXII Lectio 1
Chrysostomus: Umbra nostrorum fuerunt festa Iudaica; et ideo si quaesieris a Iudaeo de Pascha et azymis, nil magni proferet, commemorans liberationem ab Aegypto. Si quis autem a me quaesierit, non audiet Aegyptum nec Pharaonem, sed absolutionem erroris et tenebrarum Diaboli, non per Moysen, sed per filium Dei. CHRYS. The actions of the Jews were a shadow of our own. Accordingly if you ask of a Jew concerning the Passover, and the feast of unleavened bread, he will tell you nothing momentous, mentioning the deliverance from Egypt; whereas should a man inquire of me he would not hear of Egypt or Pharaoh, but of freedom from sin and the darkness of Satan, not by Moses, but by the Son of God; Glossa: Ad cuius passionem enarrandam accedens Evangelista praemittit de figura, dicens appropinquabat autem dies festus azymorum, qui dicitur Pascha. GLOSS. Whose Passion the Evangelist being about to relate, introduces the figure of it, saying, Now the feast of unleavened bread drew nigh, which is called the Passover. Beda: Pascha quidem, quod Hebraice dicitur phase, non a passione, sed a transitu nominatur; eo quod exterminator videns sanguinem in foribus Israelitarum pertransierit, nec percusserit primogenita eorum. Vel ipse dominus praebens auxilium populo suo desuper ambulavit. Hoc autem inter Pascha et azyma distat, quod Pascha ipse solus dies appellatur in quo agnus occidebatur ad vesperam, hoc est decima quarta luna primi mensis; decima quinta autem luna, quando egressus est de Aegypto, succedebat festivitas azymorum septem diebus usque ad vigesimam primam diem eiusdem mensis; unde Evangelii Scriptura indifferenter unum pro alio ponere solet; unde hic dicitur dies azymorum, qui dicitur Pascha. Significatur autem per mysterium, quod Christus semel pro nobis passus, per totum tempus huius saeculi, quod septem diebus agitur, in azymis sinceritatis et veritatis praecepit esse vivendum. BEDE; Now the Passover, which is called in Hebrew “Phase,” is not so named from the Passion, but from the passing over, because the destroying angel, seeing the blood on the doors of the Israelites, passed over them, and touched not their first-born. Or the Lord Himself, giving assistance to His people, walked over them. But herein is the difference between the Passover and the feast of unleavened bread, that by the Passover is meant that day alone on which the lamb was slain towards the evening, that is, on the fourteenth day of the first month, but on the fifteenth, when the Israelites went out of Egypt, followed the feast of unleavened bread for seven days, up to the twenty-first of the same month. Hence the writers of the Gospel substitute one indifferently for the other. As here it is said, The day of unleavened bread, which is called the Passover. But it is signified by a mystery, that Christ having suffered once for us, has commanded us through the whole time of this world which is passed in seven days, to live in the unleavened bread of sincerity and truth. Chrysostomus: Principes autem sacerdotum nefarias res tractant in festo; unde sequitur et quaerebant principes sacerdotum et Scribae quomodo Iesum interficerent. Moyses quidem unum praecepit esse principem sacerdotum, et illo defuncto creari alium. Tunc vero, cum inciperent Iudaici ritus dissolvi, multi erant principes sacerdotum annuatim creati. Hi ergo volentes Iesum occidere, non metuunt divina, ne scilicet ex tempore sacro maius incurrant peccati contagium: sed ubique timent humana; unde sequitur timebant vero plebem. CHRYS. The Chief Priests set about their impious deed on the feast, as it follows, And the Chief Priests and Scribes, &c. Moses ordained only one Priest, at whose death another was to be appointed. But at that time, when the Jewish customs had begun to fall away, there were many made every year. These then wishing to kill Jesus, are not afraid of God, lest in truth the holy time should aggravate the pollution of their sin, but every where fear man. Hence it follows, For they feared the people. Beda: Non quidem seditionem metuentes, sed caventes ne auxilio populi de suis manibus tolleretur. Haec autem ante biduum Paschae congregatis eis in atrio Caiphae Matthaeus acta attestatur. BEDE; Not indeed that they apprehended sedition, but were afraid lest by the interference of the people He should be taken out of their hands. And these things Matthew reports to have taken place two days before the Passover, when they were assembled in the judgment hall of Caiaphas.
Lectio 2
Theophylactus: Quia dictum est quod principes sacerdotum quaerebant modum quo interficientes Iesum, nullum incurrerent periculum, consequenter modus qui eis occurrit, narratur cum dicitur intravit autem Satanas in Iudam. THEOPHYL. Having already said that the Chief Priests sought means how they might slay Jesus without incurring any danger, he next goes on to relate the means which occurred to them, as it is said, Then entered Satan into Judas. Titus: In Iudam Satanas intravit, non impellens, sed patulum inveniens ostium: nam oblitus omnium quae viderat, ad solam avaritiam dirigebat intuitum. TITUS BOST. Satan entered into Judas not by force, but finding the door open. For forgetful of all that he had seen, Judas now turned his thoughts solely to covetousness. Chrysostomus: Ponit autem eius cognomen, subdens qui cognominabatur Iscariotes: erat enim alius Iudas. CHRYS. St. Luke gives his surname, because there was another Judas. Titus: Subdit autem unum de duodecim: nam numerum adimplebat, non autem vere fungebatur apostolica dignitate. TITUS BOST. And he adds, one of the twelve, since he made up the number, though he did not truly discharge the Apostolic office. Or the Evangelist adds this, as it were for contrast sake. As if he said, “He was of the first band of those who were especially chosen.” Chrysostomus: Vel hoc addit Evangelista velut absonum quidem, ac si diceret: erat de primo choro diligentius electorum. Beda: Non est autem huic contrarium quod Ioannes dicit, post bucellam intrasse in eum Satanam: quia nunc intravit ut quasi alienum tentaret, tunc autem quasi proprium ad quaecumque vellet agenda attraheret. BEDE; There is nothing contrary to this in what John says, that after the sop Satan entered into Judas; seeing he now entered into him as a stranger, but then as his own, whom he might lead after him to do whatsoever he willed. Chrysostomus: Attende autem magnam Iudae nequitiam, tum quia per se proficiscitur, tum quia pro pretio hoc facit; sequitur enim et abiit, et locutus est cum principibus sacerdotum et magistratibus quemadmodum illum traderet eis. Et gavisi sunt. CHRYS, Observe the exceeding iniquity of Judas, that he both sets out by himself, and that he does this for gain. It follows, And he went his way, and communed with the chief priests and captains. Theophylactus: Magistratus hic appellantur praepositi constructionum templi, vel etiam illi quos Romani populo praefecerant ne proruerent in tumultus, erant enim seditiosi. THEOPHYL. The magistrates here mentioned were those appointed to take care of the buildings of the temple, or it may be those whom the Romans had set over the people to keep them from breaking forth into tumult; for they were seditious. Chrysostomus: Propter avaritiam autem Iudas factus est talis; sequitur enim et pacti sunt pecuniam illi dare. Tales enim avaritia generat passiones: reddit impios, et Deum ignorare compellit; et si millies benefactum sit eis, ad nocendum impellit; unde et hic sequitur et spopondit. CHRYS. By covetousness then Judas became what he was, for it follows, And they covenanted to give him money. Such are the evil passions which covetousness engenders, it makes men irreligious, and compels them to lose all knowledge of God, though they have received a thousand benefits from Him, nay, even to injure Him, as it follows, And he contracted with them. Theophylactus: Idest, pepigit et promisit. Et quaerebat opportunitatem ut eum traderet sine turbis; idest, quaerebat eum tradere quando videret eum seorsum existentem sine turbis. THEOPHYL. That is, he bargained and promised. And sought opportunity to betray him to them, without the crowds, that is, when he saw Him standing by Himself apart, in the absence of the multitude. Beda: Multi autem Iudae scelus exhorrent, nec tamen cavent: qui enim caritatis et veritatis iura spernit, Christum, qui est veritas et caritas, prodit; maxime cum non infirmitate vel ignorantia peccet, sed ad similitudinem Iudae quaerat opportunitatem, ut arbitris absentibus veritatem mendacio, virtutem crimine immutet. BEDE; Now many shudder at the wickedness of Judas, yet do not guard against it. For whosoever despises the laws of truth and love, betrays Christ who is truth and love. Above all, when he sins not from infirmity or ignorance but after the likeness of Judas seeks opportunity, when no one is present, to change truth for a lie, virtue for crime.
Lectio 3
Titus: Ut nobis dominus caeleste Pascha dimitteret, typicum manducavit, figuram removens, ut veritas locum obtineret; unde dicitur venit autem dies azymorum, in qua necesse erat occidi Pascha. TITUS BOST. Our Lord, in order to leave us a heavenly Passover, ate a typical one, removing the figure, that the truth might take its place. Beda: Dies azymorum Paschae quartamdecimam primi mensis appellat, quando, fermento abiecto, Pascha, idest agnus, occidi ad vesperam consueverat. BEDE; By the day of unleavened bread of the Passover, He means the fourteenth day of the first month, the day on which, having put away the leaven, they were accustomed to hold the Passover, that is, the lamb, towards evening. Eusebius: Si quis autem dicat: si prima die azymorum discipuli salvatori parant Pascha, ergo et eadem die oportet nos Pascha celebrare: dicemus, hoc non fuisse monitionem, sed historiam facti quod accidit tempore salutiferae passionis. Aliud autem est narrare gesta vetera, et aliud sancire, ac posteris statuta relinquere. Quin etiam salvator non egit Pascha cum Iudaeis, quando agnum immolabant: nam illi quidem hoc egerunt in parasceve, quando passus est dominus; unde non introierunt in atrium Pilati, ut manducarent Pascha: ex quo enim veritati insidiati sunt, verbum veritatis a se expulerunt, non primo die azymorum, quo die debebat immolari Pascha, manducantes solitum sibi Pascha (erant enim erga aliud attenti), sed die sequenti post illam, quae erat azymorum secunda. Dominus vero prima die azymorum, hoc est quinta feria sabbati, Pascha cum discipulis peregit. EUSEBIUS. But should any one say, “If on the first day of unleavened bread the disciples of our Savior prepare the Passover, on that day then should we also celebrate the Passover;” we answer, that this was not an admonition, but a history of the fact. It is what took place at the time of the saving Passion; but it is one thing to relate past events, another to sanction and leave them an ordinance to posterity. Moreover, the Savior did not keep His Passover with the Jews at the time that they sacrificed the lamb. For they did this on the Preparation, when our Lord suffered. Therefore they entered not into the hall of Pilate, that they might not be defiled, but might eat the Passover. For from the time that they conspired against the truth, they drove far from them the Word of truth. Nor on the first day of unleavened bread, on which the Passover ought to be sacrificed, did they eat their accustomed Passover, for they were intent upon something else, but on the day after, which was the second of unleavened bread. But our Lord on the first day of unleavened bread, that is, on the fifth day of the week, kept the Passover with His disciples. Theophylactus: Eadem autem quinta feria mittit duos ex discipulis suis ad parandum Pascha, Petrum scilicet et Ioannem, alterum scilicet ut diligentem, alterum ut dilectum; unde sequitur et misit Petrum et Ioannem, dicens: euntes parate nobis Pascha, ut manducemus: per omnia manifestans quod usque ad extremum vitae non est adversatus legi. Mittit autem eos ad alienam domum: nam nulla domus erat ei, neque discipulis suis; alioquin apud aliquem eorum Pascha celebrasset; et ideo subditur at illi dixerunt: ubi vis paremus? THEOPHYL. Now on the same fifth day He sends two of His disciples to prepare the Passover, namely, Peter and John the one in truth as loving, the other as loved. In all things showing, that even to the end of His life He opposed not the law. And He sends them to a strange house; for He and His disciples had no house, else would He have kept the Passover in one of them. So it is added, And they said Where will you that we prepare? Beda: Quasi dicant: non habemus domicilium, non habemus tabernaculum. Audiant quibus aedificandarum domorum cura est: cognoscant Christum omnium dominum, locum ubi caput reclinaret non habuisse. BEDE; As if to sad, We have no abode, we have no place of shelter. Let those hear this, who busy themselves in building houses. Let them know that Christ, the Lord of all places, had no where to lay His head. Chrysostomus: Cum autem ignorarent ad quem mitterentur, signum dedit eis, sicut et Samuel Sauli; unde subditur et dixit ad eos: ecce introeuntibus vobis in civitatem, occurret vobis homo amphoram aquae portans: sequimini eum in domum in quam intrat. CHRYS. But as they knew not to whom they were sent, He gave them a sign, as Samuel to Saul, as it follows, And he told to them, Behold, when you are entered into the city, there shall a man meet you bearing a pitcher of water; follow him into the house where he enters in. Ambrosius: Primum maiestatem divinitatis adverte: cum discipulis loquitur, et iam novit quid alibi sit futurum; deinde dignationem eius intuere: quia non persona divitis aut potentis eligitur, sed pauper ambitur, et angustum hospitium pauperis amplis nobilium aedibus antefertur. Sciebat autem dominus nomen eius, cuius sciebat mysterium et occursum; sed ideo sine nomine designatur, ut ignobilis aestimetur. AMBROSE; First observe the greatness of His divine power. He is talking with His disciples, yet knows what will happen in another place. Next behold His condescension, in that He chooses not the person of the rich or powerful, but seeks after the poor, and prefers a mean inn to the spacious palaces of nobles. Now the Lord was not ignorant of the name of the man whose mystery He knew, and that he would meet the disciples, but he is mentioned without a name, that he may be counted as ignoble. Theophylactus: Vel ideo mittit eos ad hominem ignotum, ut ostendat quod passionem voluntarie subiit. Qui enim mentem huius ignoti viri subegit ut eos susciperet, poterat quodcumque voluisset cum Iudaeis tractare. Dicunt autem quidam quod ideo non dixit nomen hominis, ne proditor cognito nomine domum panderet Pharisaeis, qui venientes cepissent eum priusquam coena fieret, et spiritualia mysteria discipulis traderet: sed quibusdam indiciis in quamdam domum dirigit eos; unde sequitur et dicetis patrifamilias domus: dicit tibi magister: ubi est diversorium ubi Pascha cum discipulis meis manducem? Et ipse vobis ostendet coenaculum magnum stratum; et ibi parate. THEOPHYL. He sends them for this reason to an unknown man: to show them that He voluntarily underwent His Passion, since He who so swayed the mind of one unknown to Him, that He should receive them, was able to deal with the Jews just as He wished. But some say that He gave not the name of the men, lest the traitor knowing his name might open the house to the Pharisees, and they should have come and taken Him before that the supper was eaten, and He had delivered the spiritual mysteries to was disciples. But He directs them by particular signs to a certain house; whence it follows, And you shall say to the goodman of the house, The Master said, Where is the guest-chamber, &c. And he will show you an upper room, &c. Glossa: Quibus signis inventis, discipuli sollicite quae mandata eis fuerant, impleverunt; unde sequitur euntes autem invenerunt sicut praedixit illis Iesus, et paraverunt Pascha. GLOSS. And perceiving these signs, the disciples zealously fulfilled all that had been commanded them; as it follows, And they went and found as he had said to them, and made ready the Passover. Beda: Hoc Pascha exponens apostolus ait: Pascha nostrum immolatus est Christus; quod quidem Pascha tunc necesse erat occidi, quasi paterno consilio ac definitione sancitum, qui licet die sequenti, hoc est decimaquinta luna sit crucifixus, hac tamen nocte, qua agnus immolabatur a Iudaeis, tentus ac ligatus, immolationis, hoc est passionis suae, sacravit exordium. BEDE; To explain this Passover, the Apostle says, Christ our passover is sacrificed for us. Which Passover in truth must needs have been slain there, as it was so ordained by the Father’s counsel and determination. And thus although on the next day, that is, the fifteenth, He was crucified, yet, on this night on which the lamb was slain by the Jews, being seized and bound, He consecrated the beginning of His sacrifice, that is, of His Passion. Theophylactus: Intelligamus autem diem quidem azymorum totam conversationem quae est in luce spiritali, nullam redolentem vetustatem primae praevaricationis Adae, in qua viventes non decet delectari in Christi mysteriis. Haec autem mysteria Petrus et Ioannes parant, idest actio et contemplatio, fervor zeli et mansuetudo pacifica. His autem paratoribus occurrit homo: quia per praedicta reperimus statum hominis qui creatus est ad imaginem Dei: qui portat amphoram aquae, quae significat gratiam spiritus sancti: amphora autem est humilitas cordis: humilibus enim dat gratiam, qui se cognoscunt esse terram et pulverem. THEOPHYL. By the day of unleavened bread, we must understand that conversation which is wholly in the light of the Spirit, having lost all trace of the old corruption of Adam’s first transgression. And living in this conversation, it becomes us to rejoice in the mysteries of Christ. Now these mysteries Peter and John prepare, that is, action and contemplation, fervid zeal and peaceful meekness. And these preparers a certain man meets, because in what we have just mentioned, lies the condition of man who was created after the image of God. And he carries a pitcher of water, which signifies the grace of the Holy Spirit. But the pitcher is humbleness of heart; for He gives grace to the humble, who know themselves to be but earth and dust. Ambrosius: Vel amphora est mensura perfectior; aqua autem est quae sacramentum Christi esse meruit; quae lavare meruit, non lavari. AMBROSE; Or the pitcher is a more perfect measure, but the water is that which was thought meet to be a sacrament of Christ; to wash, not to be washed. Beda: Parant autem Pascha ubi aquae infertur amphora; quia tempus adest quo veri Paschae cultoribus typicus de limine auferatur cruor; et ad tollenda crimina vivifici fontis Baptisma consecratur. BEDE; They prepare the Passover in that house, whither the pitcher of water is carried, for the time is at hand in which to the keepers of the true Passover, the typical blood is taken away from the lintel, and the baptism of the life giving fountain is consecrated to take away sin. Origenes super Matth: Ego autem puto quod homo qui ingredientibus discipulis in civitatem occurrit amphoram aquae portans, erat quidam minister patrisfamilias, portans mundatoriam aut potabilem aquam in vase fictili; quem puto esse Moysen, spiritalem doctrinam portantem in corporalibus historiis. Qui autem non consequuntur spiritualiter eum, non celebrant Pascha cum Iesu. Ascendamus ergo, ipso domino constituto nobiscum, ad superiorem locum in quo est diversorium, quod demonstratur ab intellectu, qui est in unoquoque homine paterfamilias, discipulis Christi. Haec autem domus superior sit nobis magna, ut capiat Iesum verbum Dei, quod non capitur, nisi a magnis sensu. Et sit domus haec a patrefamilias, idest intellectu, praeparata filio Dei, et sit mundata, nullo modo habens malitiae sordes. Sit etiam domus illius princeps non qualibuscumque cognitum habens nomen: unde mystice dicit secundum Matthaeum: ite ad quemdam. ORIGEN, But I think that the man who meets the disciples as they enter into the city, carrying a pitcher of water, was some servant of a master of a house, carrying water in an earthen vessel either for washing or for drinking. And this I think is Moses conveying the spiritual doctrine in fleshly histories. But they who follow him not, do not celebrate the Passover with Jesus. Let us then ascend with the Lord united to us, to the upper part in which is the guest-chamber, which is shown by the understanding, that is, the goodman of the house, to every one of the disciples of Christ. But this upper room of our house must be large enough to receive Jesus the Word of God, who is not comprehended but by those who are greater in comprehension. And this chamber must be made ready by the goodman of the house, (that is, the understanding,) for the Son of God, and it must be cleaned, wholly purged of the filth of malice. The master of the house also must not be any common person having a known name. Hence He says mystically in Matthew, Go you to such a one. Ambrosius: In superioribus autem magnum habet stratum, ut magnum meritum eius advertas, in quo dominus cum discipulis sublimium virtutum eius delectatione requiesceret. AMBROSE; Now in the upper parts he has a large room furnished, that you may consider how great were his merits in whom the Lord could sit down with His disciples, rejoicing in His exalted virtues. Origenes super Matth: Scire autem debemus quoniam qui in epulationibus et sollicitudinibus saecularibus sunt, non ascendunt in domum illam superiorem, et propterea non celebrant cum Iesu Pascha. Post sermones enim discipulorum quibus catechizaverunt patremfamilias, idest intellectum, venit et divinitas coepulans discipulis in domo praedicta. ORIGEN; But we should know that they who are taken up with banquetings and worldly cares do not ascend into that upper part of the house, and therefore do not keep the Passover with Jesus. For after the words of the disciples wherewith they questioned the goodman of the house, (that is, the understanding,) the Divine Person came into that house to feast there with His disciples.
Lectio 4
Cyrillus: Postquam discipuli Pascha paraverant, agitur de Paschae comestione; unde dicitur et cum facta esset hora, discubuit, et duodecim apostoli cum eo. CYRIL; As soon as the disciples had prepared the Passover, they proceed to eat it; as it is said, And when the hour was come, &c. Beda: Hora manducandi Paschae designat quartamdecimam diem primi mensis perductam ad vesperam, quintadecima luna iam terris apparente. BEDE; By the hour of eating the Passover, He signifies the fourteenth day of the first month, far gone towards evening, the fifteenth moon just appearing on the earth. Theophylactus: Sed qualiter dominus discumbere dicitur, cum Iudaei stantes Pascha manducarent? Dicunt ergo, quod cum manducavissent legale Pascha, accubuerunt secundum communem usum, manducantes quosdam alios cibos. Sequitur et ait illis: desiderio desideravi hoc Pascha manducare vobiscum, antequam patiar. THEOPHYL. But how is our Lord said to sit down, whereas the Jews eat the Passover standing? They say, that when they had eaten the legal Passover, they sat down according to the common custom, to eat their other food. It follows, And he said to them, With desire have I desired to eat this Passover with you, &c. Cyrillus: Quod ideo dicit, quia discipulus avarus proditionis tempus explorabat; sed ne traderet eum ante festum Paschae, non explicaverat dominus domum, vel virum penes quem Pascha perageret; cuius causam per haec verba ostendit. CYRIL; He says this, because the covetous disciple was looking out for the time for betraying Him; but that he might not betray Him before the feast of the Passover, our Lord had not divulged either the house, or the man with whom He should keep the Passover. That this was the cause is very evident from these words. Theophylactus: Vel dicit desiderio desideravi, quasi dicat: haec ultima mihi coena vobiscum est, propter quod et amabilis est mihi; sicut et qui peregre profecturi sunt, ultima verba suis dulcius proferunt. THEOPHYL. Or He says, With desire have I desired; as if to say, This is My last supper with you, therefore it is most precious and welcome to Me; just as those who are going away to a distance, utter the last words to their friends most affectionately. Chrysostomus: Vel hoc dicit, quia post illud Pascha crux imminebat. Invenimus autem pluries eum praedicantem suam passionem, et eam cupientem evenire. CHRYS. Or He says this, because after that Passover the Cross was at hand. But we find Him frequently prophesying of His own Passion, and desiring it to take place. Beda: Desiderat ergo primo typicum Pascha cum discipulis manducare, et sic passionis suae mundo mysteria declarare. BEDE; He first then desires to eat the typical Passover, and so to declare the mysteries of His Passion to the world. Eusebius: Vel aliter. Cum dominus novum Pascha celebraret, opportune dixit desiderio desideravi hoc Pascha, idest, novum mysterium novi testamenti, quod tradebat discipulis, quod plures ante eum prophetae et iusti cupiverant; sed et ipse sitiens communem salutem, hoc tradebat mysterium quod toti mundo competeret. Pascha vero Moysi statutum erat in uno loco, scilicet in Ierusalem celebrari: unde non congruebat omnibus gentibus; et ideo non erat desideratum. EUSEBIUS. Or else; When our Lord was celebrating the new Passover, He fitly said, With desire have I desired this Passover, that is, the new mystery of the New Testament which He gave to His disciples, and which many prophets and righteous men desired before Him. He then also Himself thirsting for the common salvation, delivered this mystery, to suffice for the whole world. But the Passover was ordained by Moses to be celebrated in one place, that is, in Jerusalem. Therefore it was not adapted for the whole world, and so was not desired. Epiphanius contra Haeres.: Ex hoc Ebionitarum dementia de carnis esu redargui poterat, domino manducante Pascha Iudaeorum; unde signanter dixit hoc Pascha, ne quis ad aliud invertere posset. EPIPHAN. Hereby we may refute the folly of the Ebionites concerning the eating of flesh, seeing that our Lord eats the Passover of the Jews. Therefore He pointedly said, “This Passover” that no one might transfer it to mean another. Beda: Sic ergo dominus legalis Paschae approbator extitit; et hoc ad suae dispensationis figuram docendo pertinuisse, vetat ultra carnaliter exhiberi; unde subdit dico enim vobis, quia ex hoc non manducabo illud donec impleatur in regno Dei; idest, nequaquam ultra Mosaicum Pascha celebrabo, donec in Ecclesia spiritaliter intellectum compleatur: ipsa enim est regnum Dei, secundum illud: regnum Dei intra vos est. Ad vetus autem illud Pascha, cui finem desiderabat imponere, pertinet etiam illud quod subditur et accepto calice, gratias egit, et dixit: accipite, et dividite inter vos. Ob hoc gratias egit, quia vetera transitura, et ventura fuerant omnia nova. BEDE; Thus then was our Lord the approver of the legal Passover; and as He taught that it related to the figure of His own dispensation, He forbids it henceforth to be represented in the flesh. Therefore He adds, For I say to you, I will not any more eat thereof; until it be fulfilled in the kingdom of God. That is, I will no more celebrate the Mosaic Passover, until, being spiritually understood, it is fulfilled in the Church. For the Church is the kingdom of God; as in Luke, The kingdom of God is within you. Again, the ancient Passover, which He desired to bring to an end, is also alluded to in what follows; And he took the cup, and gave thanks, and said, Take you, &c. For this gave He thanks, that the old things were about to pass away, and all things to become new. Chrysostomus: Memento ergo cum ad mensam sederis, quod post mensam oportet te orare; atque ideo ventrem impleas sobrie, ne gravatus nequeas genuflectere, ac supplicare Deo. Non igitur post escas ad lectum, sed ad orationem vertamur: evidenter enim hoc Christus significavit, quod post escas non somnus, non cubile, sed oratio, et sacrarum lectio Scripturarum succedere debeat. Sequitur dico enim vobis, quod non bibam de generatione vitis, donec regnum Dei veniat. CHRYS. Remember then when you sit down to meat that after the meal you must pray therefore satisfy your hunger, but with moderation, lest being overcharged you should not be able to bend your knees in supplication and prayer to God. Let us not then after our meals turn to sleep, but to prayer. For Christ plainly signifies this, that the partaking of food should not be followed by sleep or rest, but by prayer and reading the holy Scripture. It follows, For I say to you, I will not drink of the fruit of the vine, until the kingdom of God come. Beda: Potest quidem hoc et simpliciter accipi, quod ab hac hora coenae usque ad tempus resurrectionis, quo in regno Dei erat venturus, vinum bibiturus non esset: postea namque cibum potumque sumpsisse eum testatur Petrus dicens: qui manducavimus et bibimus cum illo postquam resurrexit a mortuis. BEDE; This may be also taken literally, for from the hour of supper up to the time of resurrection He was about to drink no wine. Afterwards He partook both of meat and drink, as Peter testifies, Who did eat and drink with him after he rose from the dead. Theophylactus: Dicitur autem resurrectio regnum Dei, quia mortem exterminavit: unde et David ait: dominus regnavit, decorem indutus est, scilicet formosi amictus, secundum Isaiam, exuta corporis corruptela. Resurrectione autem adveniente, iterum cum discipulis bibit, ut probaret quod resurrectio non erat phantastica. THEOPHYL. The resurrection is called the kingdom of God, because it has destroyed death. Therefore David also says, The Lord reigns. He has put on beauty, that is, a beautiful robe, having put off the corruption of the flesh. But when the resurrection comes, He again drinks with His disciples; to prove that the resurrection was not a shadow only. Beda: Sed multo consequentius est, ut sicut supra typicum agni esum, sic et potum Paschae neget se gustaturum, donec ostensa gloria regni Dei fides mundi adveniat; ut per duo maxima legis edicta, escam scilicet et potum paschalem, spiritaliter immutata, disceres omnia legis sacramenta ad spiritalem observantiam fuisse transferenda. BEDE; But it is far more natural, that as before of the typical lamb, so now also of the drink of the Passover, He should say that He would no more taste, until the glory of the kingdom of God being made manifest, the faith of the whole world should appear; that so by means of the spiritual changing of the two greatest commands of the law, namely, the eating and drinking of the Passover you might learn that all the Sacraments of the law were to be transferred to a spiritual observance.
Lectio 5
Beda: Finitis Paschae veteris solemniis, transiit ad novum, quod in suae redemptionis memoriam Ecclesiam frequentare desiderat, pro carne agni et sanguine, suae carnis sanguinisque sacramentum in panis ac vini figura substituens, sacerdos in aeternum factus secundum ordinem Melchisedech; unde dicitur et accepto pane, gratias egit; sicut et de veteribus terminandis gratias egerat, nobis exemplum tribuens in omni boni operis inchoatione et perfectione Deum esse glorificandum. Sequitur et fregit. Frangit ipse panem quem porrigit, ut ostendat corporis sui fractionem non sine sua sponte futuram. Et dedit eis dicens: hoc est corpus meum, quod pro vobis tradetur. BEDE; Having finished the rites of the old Passover, He passes on to the new, which He desires the Church to celebrate in memory of His redemption, substituting for the flesh and blood of the lamb, the Sacrament of His own Flesh and Blood in the figure of the bread and wine, being made a Priest for ever after the order of Melchisedech. Hence it is said, And he look bread, and gave thanks, as also He had given thanks upon finishing the old feast, leaving us an example to glorify God at the beginning and end of every good work. It follows, And broke it. He Himself breaks the bread which He holds forth, to show that the breaking of His Body, that is, His Passion, will not be without His will. And gave to them, saying, This is my body which is given for you. Gregorius Nyssenus: Panis enim ante consecrationem communis panis est; sed ubi consecratur mysterio, fit et dicitur corpus Christi. GREG NYSS. For the bread before the consecration is common bread, but when the mystery has consecrated it, it is, and it is called, the Body of Christ. Cyrillus: Nec dubites an hoc verum sit, eo manifeste dicente hoc est corpus meum; sed potius suscipe verba salvatoris in fide. Cum enim sit veritas, non mentitur. Insaniunt igitur dicentes mysticam benedictionem a sanctificatione cessare, si quae reliquiae remanserint eius in diem subsequentem: non enim mutabitur sacrosanctum corpus Christi; sed virtus benedictionis, et vivificativa gratia iugis in eo est. Virtus enim vivificativa Dei patris unigenitum verbum est, quod caro factum est, non desinens esse verbum, sed efficiens carnem vivificativam. Si enim in aliquo liquore modicum panis immiseris, reperies hunc imbibitum qualitate illius. Igitur vivificativum Dei verbum uniens seipsum propriae carni, fecit eam vivificativam. Numquid ergo et quoniam in nobis vita Dei est, Dei verbo existente in nobis, vivificativum erit nostrum corpus? Sed aliud est secundum participationis habitudinem nos habere in nobis Dei filium; aliud ipsum fuisse factum carnem, idest corpus sumptum ex alma virgine proprium corpus effecisse. Decebat ergo eum nostris quodammodo uniri corporibus per sacram eius carnem et pretiosum sanguinem, quae accipimus in benedictionem vivificativam in pane et vino. Ne enim horreremus carnem et sanguinem apposita sacris altaribus, condescendens Deus nostris fragilitatibus, influit oblatis vim vitae convertens ea in veritatem propriae carnis, ut corpus vitae quasi quoddam semen vivificativum inveniatur in nobis; unde subditur hoc facite in meam commemorationem. CYRIL; Nor doubt that this is true; for He plainly says, This is my body; but rather receive the words of your Savior in faith. For since He is the Truth, He lies not. They rave foolishly then who say that the mystical blessing loses its power of sanctifying, if any remains are left till the following day. For the most holy Body of Christ will not be changed, but the power of blessing and the life giving grace is ever abiding in it. For the life-giving power of God the Father is the only-begotten Word, which was made flesh not ceasing to be the Word, but making the flesh life giving. What then? since we have in us the life of God, the Word of God dwelling in us, will our body be life-giving? But it is one thing for us by the habit of participation to have in ourselves the Son of God, another for Himself to have been made flesh, that is, to have made the body which He took from the pure Virgin His own Body. He must needs then be in a certain manner united to our bodies by His holy Body and precious Blood, which we have received for a life giving blessing in the bread and wine. For lest we should be shocked, seeing the Flesh and Blood placed on the holy altars, God, in compassion to our infirmities, pours into the offerings the power of life, changing them into the reality of His own flesh, that the body of life may be found in us, as it were a certain life-giving seed. He adds, Do this in commemoration of me. Chrysostomus super Ioannem: Hoc fecit Christus ducens nos ad maius amicitiae foedus, suamque caritatem declarans erga nos, praestans se non solum videri desiderantibus, sed et palpare, et comedere, et amplecti, et totum affectum explere. Igitur ut leones flammam spirantes, sic ab illa mensa discedimus terribiles facti Diabolo. CHRYS. Christ did this to bring us to a closer bond of friendship, and to betoken His love toward us, giving Himself to those who desire Him, not only to behold Him, but also to handle Him, to eat Him, to embrace Him with the fullness of their whole heart. Therefore as lions breathing fire do we depart from that table, rendered objects of terror to the devil. Basilius: Disce autem quo pacto decet edere corpus Christi, in memoriam scilicet obedientiae Christi usque ad mortem; ut qui vivunt, non amplius in se vivant, sed in eo qui pro eis mortuus est et resurrexit. BASIL; Learn then in what manner you ought to eat the Body of Christ, namely, in remembrance of Christ’s obedience even to death, that they who live may no more live in themselves, but in Him who died for them, and rose again. Theophylactus: Duos autem calices Lucas commemorat; de altero quidem supra dixit: accipite et dividite inter vos; quem dicet aliquis esse typum veteris testamenti: alterum vero post panis fractionem et distributionem ipse partitur discipulis; unde subditur similiter et calicem postquam coenavit. THEOPHYL. Now Luke mentions two cups; of the one we spoke above, Take this, and divide it among yourselves, which we may say is a type of the Old Testament; but the other after the breaking and giving of bread, He Himself imparts to His disciples. Hence it is added, Likewise also the cup after supper. Beda: Subauditur dedit eis, ut sit plena constructio. BEDE; He gave to them, is here understood to complete the sentence. Augustinus de Cons. Evang: Vel quod Lucas bis de calice commemoravit, prius antequam panem daret, inde postquam panem dedit: illud quod superius dixit praeoccupavit, ut solet; illud vero quod ordine suo posuit, non commemoraverat superius. Utrumque autem coniunctum eamdem sententiam facit quae illorum est, scilicet Matthaei et Marci. AUG. Or because Luke has twice mentioned the cup, first before Christ gave the bread, then after He had given it, on the first occasion he has anticipated, as he frequently does, but on the second that which he has placed in its natural order, he had made no mention of before. But both joined together make the same sense which we find in the others, that is, Matthew and Mark. Theophylactus: Nominat autem dominus hunc calicem novi testamenti; unde sequitur dicens: hic est calix novum testamentum in sanguine meo, qui pro vobis fundetur: significans novum testamentum in suo sanguine exordium sumere: nam in veteri testamento sanguis animalium affuit cum data fuit lex; nunc vero sanguis verbi Dei significat nobis novum testamentum. Cum autem dicit pro vobis, non significat pro solis apostolis corpus Christi datum et sanguinem effusum fuisse; sed causa totius humanae naturae. Et vetus quidem Pascha ad removendam servitutem Aegypti fiebat, sanguis autem agni ad primogenitorum custodiam: novum vero Pascha ad peccatorum remissionem, sanguis autem Christi ad conservationem eorum qui dedicati sunt Deo. THEOPHYL. Our Lord calls the cup the New Testament, as it follows, This cup is the New Testament in my blood, which shall be shed for you, signifying that the New Testament has its beginning in His blood. For in the Old Testament the blood of animals was present when the law was given, but now the blood of the Word of God signifies to us the New Testament. But when He says, for you, He does not mean that for the Apostles only was His Body given, and His Blood poured out, but for the sake of all mankind. And the old Passover was ordained to remove the slavery of Egypt; but the blood of the lamb to protect the first-born. The new Passover was ordained to the remission of sins; but the Blood of Christ to preserve those who are dedicated to God. Chrysostomus: Hic enim sanguis operatur in nobis imaginem regiam, nobilitatem animae non permittit marcescere, protinus irrigans animam, magnamque inspirans virtutem. Hic sanguis fugat Daemones, advocat Angelos et dominum Angelorum. Hic sanguis effusus lavit orbem, et adibile fecit caelum. Huius participes sanguinis, sunt supernis virtutibus amicti, regio pallio, magis autem ipso rege induti. Et sicut si mundus accesseris, salubriter accessisti; sic si imbutus conscientia prava, damnose accedis in poenam et supplicia. Nam si qui imperatoriam coinquinant purpuram, pari poena plectuntur cum eis qui divellunt; absurdum non est si et qui obscoena mente corpus Christi recipiunt, pari poena plectuntur cum his qui illud clavis transfoderunt. CHRYS. For this Blood molds in us a royal image, it suffers not our nobleness of soul to waste away, moreover it refreshes the soul, and inspires it with great virtue. This Blood puts to flight the devils, summons angels, and the Lord of angels. This Blood poured forth washed the world, and made heaven open. They that partake of it are built up with heavenly virtues, and arrayed in the royal robes of Christ; yes rather clothed upon by the King Himself. And since if you come clean, you come healthfully; so if polluted by an evil conscience, you come to your own destruction, to pain and torment. For if they who defile the imperial purple are smitten with the same punishment as those who tear it asunder, it is not unreasonable that they who with an unclean heart receive Christ should be beaten with the same stripes as they were who pierced Him with nails. Beda: Quia vero panis confirmat, vinum vero sanguinem operatur in carne; hoc ad corpus Christi, illud refertur ad sanguinem. Verum, quia et nos in Christo et in nobis Christum manere oportet, vinum dominici calicis aqua miscetur; teste enim Ioanne: aquae multae populi sunt. BEDE; Because the bread strengthens, and the wine produces blood in the flesh, the former is ascribed to the Body of Christ, the latter to His Blood. But because both we ought to abide in Christ, and Christ in us, the wine of the Lord’s cup is mixed with water, for John bears witness, The people are many waters. Theophylactus: Primo autem datur panis, secundario calix: prior enim est in spiritualibus laboriosus actus velut panis, non solum quia in vultus sudore laboratur, sed etiam quia dum comeditur, non est facilis ad glutiendum; deinde post labores sequitur exultatio divinae gratiae, quae est calix. THEOPHYL. But first the bread is given, next the cup. For in spiritual things labor and action come first, that is, the bread, not only because it is toiled for by the sweat of the brow, but also because while being eaten it is not easy to swallow. Then after labor follows the rejoicing of Divine grace, which is the cup. Beda: Ideo autem tunc coenati communicarunt apostoli, quia necesse erat Pascha typicum ante consummari, et sic ad veri Paschae sacramenta transiri; nunc autem in honorem tanti sacramenti placuit magistris Ecclesiae, prius nos spiritualibus epulis refici, ac deinde terrenis. BEDE; For this reason then the Apostles communicated after supper, because it was necessary that the typical passover should be first completed, and then they should pass on to the Sacrament of the true Passover. But now in honor of so great a Sacrament, the masters of the Church think right that we should first be refreshed with the spiritual banquet, and afterward with the earthly. Graecus: Totum autem corpus et sanguinem domini suscipit communicans, etiam si mysteriorum partem accipiat. Sicut enim unum sigillum diversis totam suam figuram impartitur, et integrum manet post distributionem, et sicut una vox penetrat ad multorum auditus; sic nulli dubium sit, corpus et sanguinem domini totum in omnibus reperiri. Fractio autem panis venerandi passionem significat. GREEK EX. He that communicates receives the whole Body and Blood of our Lord, even though he receive but a part of the Mysteries. For as one seal imparts the whole of its device to different substances, and yet remains entire after distribution, and as one word penetrates to the hearing of many, so there is no doubt that the Body and Blood of our Lord is received whole in all. But the breaking of the sacred bread signifies the Passion.
Lectio 6
Augustinus de Cons. Evang: Cum tradidisset dominus discipulis calicem, rursus de traditore suo locutus est, dicens verumtamen ecce manus tradentis me, mecum est in mensa. AUG. When our Lord had given the cup to His disciples, He again spoke of His betrayer, saying, But, behold, the hand of him that betrays me, &c. Theophylactus: Quod dixit, non solum ut ostendat se scire futura, sed etiam ut ostendat nobis propriam bonitatem, secundum quam non praetermisit quin prosequeretur ea quae spectabant ad Deum: dat enim nobis exemplum ut usque ad finem satagamus lucrari peccatores: et ut ostendat proditoris nequitiam, qui et conviva fieri non erubuit. THEOPHYL. And this He said not only to show that He knew all things, but also to declare to us His own especial goodness, in that He left nothing undone of those things which belonged to Him to do; (for He gives us an example, that even to the end we should be employed in reclaiming sinners;) and moreover to point out the baseness of the traitor who blushed not to be His guest. Chrysostomus: Et particeps existens mysteriorum, conversus non est: fit enim scelus eius utique immanius, tum quia tali proposito imbutus adiit mysteria, tum quia adiens melior factus non fuit nec metu, nec beneficio, nec honore. CHRYS. Yet though partaking of the mystery, he was not converted. Nay, his wickedness is made only the more awful, as well because under the pollution of such a design, he came to the mystery, as that coming he was not made better, either by fear, gratitude, or respect. Beda: Et tamen non designat specialiter, manifestius correptus impudentior fieret. Mittit autem crimen in numero, ut agat conscius poenitentiam. Praedicit autem et poenam, ut quem pudor non vicerat, corrigant denuntiata supplicia; unde sequitur et quidem filius hominis, secundum quod definitum est, vadit. BEDE; And yet our Lord does not especially point him out, lest being so plainly detected, he might only become the more shameless. But He throws the charge on the whole twelve that the guilty one might be turned to repentance. He also proclaims his punishment, that the man whom shame had not prevailed upon, might by the sentence denounced against him be brought to amendment. Hence it follows, And truly the Son of man goes, &c. Chrysostomus: Sed quia Iudas ea quae sunt scripta, prava intentione agebat, ne quis putet eum innoxium tamquam dispensationis ministrum, subdit verumtamen vae homini illi per quem tradetur. CHRYS. Because then Judas in the things which are written of him acted with an evil purpose, in order that no one might deem him guiltless, as being the minister of the dispensation. Christ adds, Woe to that man by whom he is betrayed. Beda: Sed et vae homini illi qui ad mensam domini indignus accedens in exemplum Iudae filium hominis tradit, non quidem Iudaeis, sed peccatoribus membris suis. Et quamvis scirent undecim apostoli quod nihil contra dominum cogitarent; quia tamen plus credunt magistro quam sibi timentes fragilitatem suam, quaerunt de peccato, cuius conscientiam non habebant; sequitur enim et ipsi coeperunt quaerere inter se quis esset ex eis qui hoc facturus esset. BEDE; But woe also to that man, who coming unworthily to the Table of our Lord, after the example of Judas, betrays the Son, not indeed to Jews, but to sinners, that is, to his own sinful members. Although the eleven Apostles knew that they were meditating nothing against their Lord, yet notwithstanding because they trust more to their Master than themselves, fearing their own infirmities, they ask concerning a sin of which they had no consciousness. Basilius: Sicut enim in corporalibus passionibus sunt multae quas non sentiunt patientes, porro magis adhibent fidem coniecturae medicorum quam propriam insensibilitatem attendant; sic et in animae passionibus si quis in se peccatum non sentiat, credere tamen debet his qui plus possunt cognoscere sua peccata. BASIL; For as in bodily diseases there are many of which the affected are not sensible, but they rather put faith in the opinion of their physicians, than trust their own insensibility; so also in the diseases of the soul, though a man is not conscious of sin in himself, yet ought he to trust to those who are able to have more knowledge of their own sins.
Lectio 7
Theophylactus: Cum inter se quaererent quis esset dominum traditurus, consequens erat ad invicem sibi dicere: tu proditurus es; et ex hoc coacti sunt dicere: ego potior, ego maior, et similia; unde dicitur: facta est autem et contentio inter eos, quis eorum videretur esse maior. THEOPHYL. While they were inquiring among themselves who should betray the Lord, they would naturally go on to say to one another, “You are the traitor,” and so become impelled to say, “I am the best, I am the greatest.” Hence it is said, And there was also a strife among them which should be accounted the greatest. Graecus: Vel haec contentio videtur habuisse motivum, quod cum dominus ab hominibus transmigraret, oportebat aliquem eorum fieri aliorum principem, quasi domini vicem gerentem. GREEK EX. Or the strife seems to have arisen from this, that when our Lord was departing from the world, it was thought that some one must become their head, as taking our Lord’s place. Beda: Sicut autem boni in Scripturis exempla patrum, quibus proficiant et humilientur, requirunt; sic reprobi, si quid forte in electis reprehensibile repererint, quasi suas ex eo nequitias obtecturi, libenter solent amplecti. Ideo multi ardentius legunt quod facta est contentio inter discipulos Christi. BEDE; As good men seek in the Scriptures the examples of their fathers, that they may thereby gain profit and be humbled, so the bad, if by, chance they have discovered any thing blamable in the elect, most gladly seize upon it, to shelter their own iniquities thereby. Many therefore most eagerly read, that a strife arose among the disciples of Christ. Ambrosius: Si enim contendebant apostoli, non excusationi obtenditur, sed cautioni proponitur. Caveamus ergo ne in perditionem aliqua inter nos de praelatione possit esse contentio. AMBROSE; If the disciples did contend, it is not alleged as any excuse, but held out as a warning. Let us then beware lest any contentions among us for precedence be our ruin. Beda: Potius autem videamus, non quid carnales adhuc discipuli gesserint, sed quid iusserit spiritalis magister; sequitur enim dixit autem eis: reges gentium dominantur eorum. BEDE; Rather let us look not what carnal disciples did, but what their spiritual Master commanded; for it follows, And he said to them, The kings of the Gentiles, &c. Chrysostomus: Gentilium meminit, ut ex hoc rem vituperandam ostendat: gentilium enim est ambire primatum. CHRYS. He mentions the Gentiles, to show thereby how faulty it was. For it is of the Gentiles to seek after precedence. Cyrillus: Sed et blandi sermones eis offeruntur a subditis; unde sequitur et qui potestatem habent super eos, benefici vocantur. Sed illi quidem quasi extorres a sacris legibus, huiusmodi subiacent morbis; vestrum autem culmen est in humilitate; unde sequitur vos autem non sic; sed qui maior est in vobis, fiat sicut minor. CYRIL; Soft words are also given them by their subjects, as it follows, And they that exercise authority upon them, are called benefactors. Now they truly as alien from the sacred law are subject to these evils, but your preeminence is in humility, as it follows, But you shall not be so. Basilius: Non ergo extollat praesidentem dignitas, ne ab humilitatis beatitudine corruat. Illud autem noverit quod humilitas vera ministerium plurium est. Sicut enim qui pluribus ministrat vulneratis, et abstergit cuiuslibet vulneris saniem, non sumit ministerium in causam elationis; sic multo magis cui commissae sunt curae fraternorum languorum, ut omnium minister redditurus pro omnibus rationem, cogitare debet, et esse sollicitus; et sic qui maior est, fiat sicut minor. Decet autem et corporale obsequium ab his qui praesident offerri, exemplo domini lavantis pedes discipulorum; unde sequitur et qui praecessor est, sicut ministrator. Non est autem timendum ne in subdito solvatur humilitatis propositum dum ei a maiori servitur, sed imitatione panditur humilitas. BASIL; Let not him that is chief be puffed up by his dignity, lest he fall away from the blessedness of humility, but let him know that true humility is the ministering to many. As then he who attends many wounded and wipes away the blood from their wounds, least of all men enters upon the service for his own exaltation, much more ought he to whom is committed the care of his sick brethren as the minister of all, about to render an account of all, to be thoughtful and anxious. And so let him that is greatest be as the younger. Again, it is meet that those who are in the chief places should be ready to offer also bodily service, after our Lord’s example, who washed His disciples’ feet. Hence it follows, And he that is chief as he that does serve. But we need not fear that the spirit of humility will be weakened in the inferior, while he is being served by his superior, for by imitation humility is extended. Ambrosius: Contuendum est autem, quia non omnis honorificentiae studio humilitas definitur: potes enim deferre alicui propter saeculi gratiam, potentiae metum, utilitatisque contuitum: tua aedificatio quaeritur, non alterius honor; et ideo una datur omnibus forma sententiae, ut non de praelatione iactantia sit, sed de humilitate contentio. AMBROSE; But it must be observed, that not every kind of respect and deference to others betokens humility, for you may defer to a person for the world’s sake, for fear of his power, or regard to your own interest. In that case you seek to edify yourself, not to honor another. Therefore there is one form of the precept given to all men, namely, that they boast not about precedence, but strive earnestly for humility. Beda: In hac tamen forma a domino tradita maiores non minima discretione opus habent; ne scilicet, ad instar regum gentium, dominari subiectis, seque ab eis gaudeant laudibus attolli: et tamen contra delinquentium vitia per zelum iustitiae sint erecti. Ad verba autem exhortationis, suimet adiungit exemplum; unde sequitur nam quis maior est: qui recumbit, an qui ministrat? Nonne qui recumbit? Ego autem in medio vestrum sum, sicut qui ministrat. BEDE; In this rule however, given by our Lord, the great have need of no little judgment, that they do not indeed like the kings of the Gentiles delight to tyrannize over their subjects, and be puffed up with their praises, yet notwithstanding that they be provoked with a righteous zeal against the wickedness of offenders. But to the words of the exhortation He subjoins His own example, as it follows, For which is greater, he who sits at meat, or he that serves? But I am among you, &c. Chrysostomus: Quasi dicat: non putes discipulum tui egere, te vero non illius: ego enim, qui nullo egeo, quo universa egent caelestia et terrestria, ad ministerialem gradum condescendi. CHRYS. As if He says, Think not that your disciple needs you, but that you do not need him. For I who need no one whom all things in heaven and earth need, have condescended to the degree of a servant. Theophylactus: Ostendit autem se ministrantem eis, cum panem et calicem distribuit, cuius ministerii mentionem facit, rememorans eos quod si de eodem pane comederunt et de eodem calice biberunt, si ipse Christus omnibus ministravit, unum debent omnes sentire. THEOPHYL. He shows Himself to be their servant, when He distributes the bread and the cup, of which service He makes mention, reminding them that if they have eaten of the same bread, and drunk of the same cup, if Christ Himself served all, they ought all to think the same things. Beda: Vel loquitur de ministerio quo secundum Ioannem eorum pedes lavit dominus et magister: quamvis etiam verbo ministrandi possint omnia quae in carne gessit intelligi; sed et suum sanguinem se pro nobis effundere ministrando significat. BEDE; Or He speaks of that service wherewith, according to John, He their Lord and Master washed their feet. Although by the word itself serving, all that He did in the flesh may be implied, but by serving He also signifies that He pours forth His blood for us.
Lectio 8
Theophylactus: Sicut dominus proditori praenuntiaverat vae, sic discipulis remanentibus e contrario bona praenuntiat, dicens vos autem estis qui permansistis mecum in tentationibus meis. THEOPHYL. As the Lord had denounced woe to the traitor, so on the other hand to the rest of the disciples He promises blessings, saying, You are they which have continued with me, &c. Beda: Non enim inchoatio patientis, sed perseverantia, caelestis regni gloria donatur: quia perseverantiam, quae constantia, seu fortitudo mentis vocatur, dicimus esse cunctarum columnam virtutum. Filius ergo Dei secum permanentes in tentationibus aeternum ducit ad regnum. Si enim complantati facti sumus similitudini mortis eius, simul et resurrectionis erimus; unde sequitur et ego dispono vobis, sicut disposuit mihi pater meus regnum. BEDE; For not the first effort of patience, but long-continued perseverance, is rewarded with the glory of the heavenly kingdom for perseverance, (which is called constancy or fortitude of mind,) is, so to say, the pillar and prop of all virtues. The Son of God then conducts those who abide with Him in His temptations to the everlasting kingdom. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Hence it follows, And I give to you a kingdom, &c. Ambrosius: Regnum Dei non est de hoc mundo. Non autem aequalitas ad dominum, sed similitudinis aemulatio est: solus enim Christus plena imago Dei est, propter expressam in se paternae claritudinis unitatem; iustus autem homo ad imaginem Dei est, si propter imitandam divinae conversationis similitudinem, mundum hunc Dei cognitione contemnat: unde et corpus Christi edimus, ut vitae aeternae possimus esse participes; propter quod sequitur ut edatis et bibatis super mensam meam in regno meo. Non enim victus et potus vobis praemii loco spondetur; sed communicatio gratiae caelestis et vitae. AMBROSE; The kingdom of God is not of this world. But it is not equality with God, but likeness to Him, to which man must aspire. For Christ alone is the full image of God, on account of the unity of His Father’s glory expressed in Him. But the righteous man is after the image of God, if for the sake of imitating the likeness of the Divine conversation, He through the knowledge of God despises the world. Therefore also we eat the Body and Blood of Christ, that we may be partakers of eternal life. Whence it follows, That you may eat and drink at my table in my kingdom. For the reward promised to us is not food and drink, but the communication of heavenly grace and life. Beda: Vel mensa proposita omnibus sanctis ad fruendum, caelestis est gloria vitae; qua, qui esuriunt et sitiunt iustitiam, saturabuntur, fruendo desiderato gaudio veri boni. BEDE; Or the table offered to all saints richly to enjoy is the glory of a heavenly life, w herewith they who hunger and thirst after righteousness shall be filled, resting in the long desired enjoyment of the true God. Theophylactus: Non autem hoc dixit quasi futuris illis corporalibus escis, et quasi regno suo sensibili futuro: erit enim illic angelica conversatio, sicut Sadducaeis praedixit. Sed et Paulus dicit non esse regnum Dei escam et potum. THEOPHYL. He said this not as if they would have there bodily food, or as if His kingdom were to be a sensible one. For their life then shall be the life of angels, as He before told the Sadducees. But Paul also says that the kingdom of God is not meat and drink. Cyrillus: Sed ex his quae sunt apud nos, spiritualia designat: nam praerogativa quadam funguntur apud reges terrenos qui eis quasi convivae consident. Ex humano ergo iudicio ostendit qui apud eum in primis honoribus statuentur. CYRIL; By means of the things of our present life He describes spiritual things. For they exercise a high privilege with earthly kings, who sit at their table as guests. So then by man’s estimation He shows who shall be rewarded by Him with the greatest honors. Beda: Haec est enim immutatio dexterae excelsi, ut qui nunc humiles gaudent ministrare conservis, tunc super domini mensam sublimes, vitae perpetuae dapibus alantur; et qui hic in tentationibus iniuste iudicati, cum domino permanent, illic cum eo super tentatores suos iusti iudices veniant; unde sequitur et sedeatis super thronos duodecim, iudicantes duodecim tribus Israel. BEDE; This then is the exchange to the right hand of the Most High, that those who now in lowliness rejoice to minister to their fellow-servants. shall then at our Lord’s table on high be fed with the banquet of everlasting life, and they who here in temptations abide with the Lord being unjustly judged, shall then come with Him as just judges upon their tempters. Hence it follows, And sit on thrones judging the twelve tribes of Israel. Theophylactus: Hoc est, condemnantes ex duodecim tribus infideles. THEOPHYL. That is, the unbelievers condemned out of the twelve tribes. Ambrosius: Non autem duodecim throni tamquam aliqua corporalis sunt receptacula sessionis; sed quia secundum divinam similitudinem iudicat Christus cognitione cordium, non interrogatione factorum, virtutem remunerans, impietatem condemnans; ita apostoli in iudicium spiritale formantur remuneratione fidei, execratione perfidiae, virtute errorem redarguentes, sacrilegos odio persequentes. AMBROSE; But the twelve thrones are not as it were any resting-places for the bodily posture, but because since Christ judges after the Divine likeness by knowledge of the hearts, not by examination of the actions, rewarding virtue, condemning iniquity; so the Apostles are appointed to a spiritual judgment, for the rewarding of faith, the condemnation of unbelief, repelling error with virtue, inflicting vengeance on the sacrilegious. Chrysostomus: Numquid autem illic sedebit et Iudas? Sed considera, quod lex est data a Deo per Ieremiam: si quid boni promisero, si censearis indignus, mulctabo te. Et ideo loquens cum discipulis, non simpliciter promisit, sed addidit qui permansistis mecum in tentationibus. CHRYS. What then will Judas also sit there? Observe what the lay, was which God gave by Jeremiah, If I have promised any good, and you are counted unworthy of it, I will punish you. Therefore speaking to His disciples He did not make a general promise, but added, You who have continued with me in my temptations. Beda: Ab eius ergo sublimitate promissi Iudas excipitur: nam et antequam haec dominus diceret, exisse credendus est: excipiuntur et illi quicumque, auditis incomprehensibilis sacramenti verbis, abierunt retro. BEDE; From the high excellence of this promise Judas is excluded. For before the Lord said this, Judas must be supposed to have gone out. They also are excluded whoever having heard the words of the incomprehensible Sacrament, have gone backwards.
Lectio 9
Beda: Ne gloriarentur undecim apostoli, et suis viribus tribuerent quod soli pene inter tot millia Iudaeorum dicerentur in tentationibus permansisse cum domino, ostendit, eos si non iuvantis se domini essent opitulatione protecti, eadem procella cum ceteris potuisse conteri; unde sequitur ait autem dominus Simoni: Simon, ecce Satanas expetivit vos, ut cribraret sicut triticum; idest, expetivit vos tentare, et, velut qui triticum purgat, ventilando concutere: in quo docet nullius fidem a Diabolo, nisi Deo permittente tentari. BEDE; Lest the eleven should be boastful, and impute it to their own strength, that they almost alone among so many thousands of the Jews were said to have continued with our Lord in His temptations, He shows them, that if they had not been protected by the aid of their Master succoring them, they would have been beaten down by the same storm as the rest. Hence it follows, And the Lord said to Simon, Simon, behold Satan has desired you, that he may sift you as wheat. That is, he has longed to tempt you and to shake you, as he who cleanses wheat by winnowing. Wherein He teaches that no man’s faith is tried unless God permits it. Theophylactus: Hoc autem Petro dixit, eo quod fortior aliis erat, et superbire poterat in his quae promissa erant a Christo. THEOPHYL. Now this was said to Peter, because he was bolder than the rest, and might feel proud because of the things which Christ had promised. Cyrillus: Vel ut ostendat quod homines nihil existentes, quantum pertinet ad humanam naturam et lubricum mentis nostrae, non decet ut praeesse ceteris velint; et ideo omissis ceteris, venit ad Petrum ceteris praelatum; unde sequitur ego autem rogavi pro te, ut non deficiat fides tua. CYRIL; Or to show that men being as nought, (as regards human nature, and the proneness of our minds to fall,) it is not meet that they should wish to be above their brethren. Therefore passing by all the others, He comes to Peter, who was the chief of them, saying, But I have prayed for you, that your faith fail not. Chrysostomus: Non autem dixit ego permisi, sed oravi: humiliter enim loquitur tendens ad passionem, ut humilitatem demonstret; nam qui non deprecatione, sed imperio dixerat: super hanc petram aedificabo Ecclesiam meam; et: tibi dabo claves regni caelorum; quomodo opus habebat oratione, ut concitatam unius hominis animam coerceret? Non autem dixit: rogavi, ut non neges, sed ne deseras fidem. CHRYS. Now He said not, ‘I have granted,’ but I have prayed. For He speaks humbly as approaching to His Passion, and that He may manifest His human nature. For He who had spoken not in supplication, but by authority, Upon this rock I will build my Church, and I will give you the keys of the kingdom, how should He have need of prayer that He might stay one agitated soul? He does not say, “I have prayed that you deny not,” but that you do not abandon your faith. Theophylactus: Nam et si paululum agitandus sis, habes tamen reconditum semen fidei: quamvis deiecerit folia spiritus tentatoris, viget tamen radix. Petit ergo Satanas te laedere tamquam invidens tibi de mea dilectione; sed quamvis egomet pro te sim deprecatus, tu tamen delinques; unde sequitur et tu aliquando conversus confirma fratres tuos; quasi dicat: postquam me negato ploraveris, ac poenitueris, corrobora ceteros; cum te principem apostolorum deputaverim: hoc enim decet te qui mecum robur es et petra Ecclesiae. Hoc autem intelligendum est non solum de apostolis qui tunc erant, ut roborarentur a Petro; sed et de omnibus qui usque ad finem mundi futuri sunt fidelibus: ne scilicet aliquis credentium diffidat, videns eum qui, cum esset apostolus, denegavit, ac iterum per poenitentiam obtinuit praerogativam, ut esset antistes mundi. Admirare igitur exuberantiam divinae patientiae: ne diffidere discipulum faceret, nondum patrato crimine largitus est veniam, ac iterum ipsum in apostolico gradu restituit, dicens confirma fratres tuos.
THEOPHYL. For albeit you are for a time shaken, yet you hold stored up, a seed of faith; though the spirit has shed its leaves in temptation, yet the root is firm. Satan then seeks to harm you, because he is envious of my love for you, but notwithstanding that I have prayed for you, you shall fall. Hence it follows, And when you are converted, strengthen your brethren. As if He says, After that you have wept and repented your denial of Me, strengthen your brethren, for I have deputed you to be the head of the Apostles. For this befits you who are with Me, the strength and rock of the Church. And this must be understood not only of the Apostles who then were, but of all the faithful who were about to be, even to the end of the world that none of the believers might despair, seeing that Peter though an Apostle denied his Lord, yet afterwards by penitence obtained the high privilege of being the Ruler of the world. CYRIL; Marvel then at the superabundance of the Divine forbearance: lest He should cause a disciple to despair, before the crime was committed, He granted pardon, and again restored him to his Apostolic rank, saying, Strengthen your brethren.
Beda: Quasi dicat: sicut ego tuam fidem ne deficiat orando protexi, ita tu infirmiores fratres, ne de venia desperent, confortare memento. BEDE; As if to say, As I by prayer protected your faith that it should not fail, so do you remember to sustain the weaker brethren, that they despair not of pardon. Ambrosius: Cave ergo iactantiam, cave saeculum. Ille iubetur confirmare fratres suos qui dixit: omnia reliquimus, et secuti sumus te. AMBROSE; Beware then of boasting, beware of the world; he is commanded to strengthen his own brethren, who said, Master, we have left all, and followed you. Beda: Quia vero se dominus dixerat pro fide Petri rogasse, conscius ille praesentis affectus, fideique ferventis, sed futuri casus nescius, non credit se ullatenus ab eo posse deficere; unde sequitur qui dixit ei: domine, tecum paratus sum et in carcerem et in mortem ire. BEDE; Because the Lord said He had prayed for Peter’s faith, Peter conscious of present affection and fervent faith, but unconscious of his coming fall, does not believe he could in any way fall from Christ. As it follows, And he said to him, Lord, I am ready to go with you to prison and to death. Theophylactus: Prae nimia quidem dilectione flammescit et impossibilia sibi pollicetur. Decebat autem, audito semel a veritate quod tentandus esset, non amplius contendere. Sed dominus videns eum praesumptuose loquentem, promit tentationis speciem, scilicet quod negaturus esset; unde sequitur et ille dixit: dico tibi, Petre, non cantabit hodie gallus, donec ter abneges nosse me. THEOPHYL. He burns forth indeed with too much love, and promises what is impossible to him. But it be him as soon as he heard from the Truth that he was to be tempted, to be no longer confident. Now the Lord, seeing that Peter spoke boastfully, reveals the nature of his temptation, namely, that he would deny Him; I tell you, Peter, the cock shall not crow this day, before that you thrice deny, &c. Ambrosius: Petrus quidem, etsi spiritu promptus, corporis tamen adhuc infirmus affectu, denuntiatur dominum negaturus: neque enim poterat divinae constantiam intentionis aequare. Passio domini aemulos habet, pares non habet. AMBROSE; Now Peter although earnest in spirit, yet still weak in bodily inclination, is declared about to deny his Lord; for he could not equal the constancy of the Divine will. Our Lord’s Passion has rivals, but no equal. Theophylactus: Hinc autem magnam doctrinam haurimus: quod non sufficit humanum propositum absque divino subsidio. Petrus enim, quamvis fervens esset, derelictus tamen a Deo, supplantatus fuit ab hoste. THEOPHYL. From hence we draw a great doctrine, that human resolve is not sufficient without the Divine support. For Peter with all his zeal, nevertheless when forsaken of God was overthrown by the enemy. Beda: Sciendum autem, quod Deo permittente, timorati lapsum patiuntur quandoque ad fastus praecedentis remedium. Sed quamvis idem videatur esse delictum timorati et aliorum, refert non modicum: nam timoratus ex quibusdam insidiis et pene prout noluit, peccavit; alii vero nullam gerendo curam neque sui, neque Dei, peccant, non distinguentes inter peccare et agere virtuose. Unde reor et iussionis modum in eis debere fore diversum: nam timoratus quodam iuvamine indigens, circa eamdem rem erga quam peccavit, iussa debet perferre; alii vero cum totum bonum animae destruxerint, affligi et moneri, et praeceptis subici debent, quousque ratum sit illis Deum iustum iudicem esse, et contremiscant. BASIL; We must know then, that God sometimes allows the rash to receive a fall, as a remedy to previous self-confidence. But although the rash man seems to have committed the same offense with other men, there is no slight difference. For the one has sinned by reason of certain secret assaults and almost against his will, but the others, having no care either for themselves or God, knowing no distinction between sin and virtuous actions. For the rash needing some assistance, in regard to this very thing in which he has sinned ought to suffer reproof. But the others, having destroyed all the good of their soul, must be afflicted, warned, rebuked, or made subject to punishment, until they acknowledge that God is a just Judge, and tremble. Augustinus de Cons. Evang: Hoc autem quod hic dicitur de Petri negatione praedicta, omnes quidem Evangelistae commemorant; sed non omnes ex una eademque occasione sermonis ad eam commemorandam veniunt: nam Matthaeus et Marcus eam subnectunt postea quam dominus egressus est ex illa domo ubi manducaverant Pascha; Lucas vero et Ioannes antequam inde esset egressus. Sed facile possemus intelligere aut illos duos ea recapitulando posuisse, aut istos praeoccupando; nisi magis moveret quod tam diversa non tantum verba, sed etiam sententias domini praemittunt, quibus permotus Petrus illam praesumptionem praeferret, vel pro domino vel cum domino moriendi, ut magis cogant intelligi, ter eum expressisse praesumptionem suam diversis locis sermonis Christi, et ter illi a domino responsum, quod eum ante galli cantum ter esset negaturus. AUG. Now what is here said concerning the foregoing denial of Peter is contained in all the Evangelists, but they do not all happen to relate it upon the same occasion in the discourse. Matthew and Mark subjoin it after our Lord had departed from the house where He had eaten the Passover but Luke and John before He went out from thence. But we may easily understand either that the two former used these words, recapitulating them, or the two others anticipating them: only it rather moves us, that not only the words but even the sentences of our Lord, in which Peter being troubled used that boast of dying either for or with our Lord, are given so differently, as rather to compel us to believe that he thrice uttered his boast at different parts of our Lord’s discourse, and that he was thrice answered by our Lord, that before the cock crowed he should deny Him thrice.
Lectio 10
Cyrillus: Praedixerat autem dominus Petro quod eum esset negaturus, tempore scilicet suae captionis; sed quia semel facta est mentio de captione eius, consequenter nuntiat supervenientem contra Iudaeos conflictum; unde dicitur et dixit eis: quando misi vos sine sacculo, et pera, et calceamentis, numquid aliquid defuit vobis? Miserat enim salvator sanctos apostolos praedicare civitatibus et oppidis regnum caelorum, praecipiens ut euntes nullius corporalium curam gererent, sed in eo totam spem vivendi reponerent. CYRIL; Our Lord had foretold to Peter that he should deny Him; namely, at the time of His being taken. But having once made mention of His being taken captive, He next announces the struggle that would ensue against the Jews. Hence it is said, And he said to them, When I sent you without purse, &c. For the Savior had sent the holy Apostles to preach in the cities and towns the kingdom of heaven, bidding them to take no thought of the things of the body, but to place their whole hope of salvation in l km. Chrysostomus: Sicut autem qui docent natare, circa principium quidem manus suas supponentes, attentius sustentant suos discipulos, postea vero plerumque manum abstrahentes iubent ut sibi opitulentur, quinimmo et paululum emergi permittunt; ita et Christus fecit discipulis. In exordiis quidem praesto in cunctis eis aderat, parans eis uberrime affluentiam omnium; unde sequitur at illi dixerunt: nihil. At ubi oportebat et proprias vires ostendere, subtraxit eis aliquantulum gratiam, iubens eis ex se nonnulla peragere; unde sequitur dixit ergo eis: sed nunc qui habet sacculum, quo scilicet portatur pecunia, tollat similiter et peram, qua scilicet portantur cibaria. Et quidem quando nec calceamenta, nec zonam habebant, nec baculum, nec aes, nullius passi sunt penuriam; ut autem marsupium concessit eis, et peram, esurire videntur, et sitire, et nuditatem pati; ac si eis diceret: hactenus cuncta vobis uberrime affluebant; nunc autem volo vos et inopiam experiri: ideoque non addico necessitati pristinae legis, sed mando et loculum habere et peram. Poterat autem et Deus usque in finem eos in tanta constituere copia; sed noluit ob multas causas: primo quidem ut nihil sibi tribuerent, sed recognoscerent totum emanasse divinitus; secundo ut moderari sibi sciant; tertio ne maiora de se opinentur. Horum igitur causa permittens eos incurrere multa inopinatorum, relaxavit prioris legis rigorem, ne gravis et intolerabilis fieret eis vita. CHRYS. Now as one who teaches to swim, at first indeed placing his hands under his pupils, carefully supports them, but afterward frequently withdrawing his hand, bids them help themselves, nay even lets them sink a little; so likewise did Christ deal with His disciples. At the beginning truly He was present to them, giving them most richly abundance of all things; as it follows, And they said to them, Nothing. But when it was necessary for them to show their own strength, He withdrew from them for a little His grace, bidding them do something of themselves; as it follows, But now he that has a purse, that is, wherein to carry money, let him take it, and likewise his scrip, that is, to carry provisions in. And truly when they had neither shoes, nor girdle, nor staff, nor money, they never suffered the want of any thing. But when He allowed them purse and scrip, they seem to suffer hunger, and thirst, and nakedness. As if He said to them, Hitherto all things have been most richly supplied to you, but now I would have you also experience poverty, therefore I hold you no longer to the former rule, but I command you to get purse and scrip. Now God might even to the end have kept them in plenty, but for many reasons He was unwilling to do so. First that they might impute nothing to themselves, but acknowledge that every thing flowed from God; secondly, that they might learn moderation; thirdly, that they might not think too highly of themselves. For this cause while He permitted them to fall into many unlooked for evils, He relaxed the rigor of the former law, lest it should become grievous and intolerable. Beda: Non enim eadem vivendi regula persecutionis qua pacis tempore discipulos informat. Missis quidem discipulis ad praedicandum, ne quid tollerent in via, praecepit, ordinans scilicet ut qui Evangelium nuntiat, de Evangelio vivat. Instante vero mortis articulo, et tota illa gente pastorem simul et gregem persequente, congruam tempori regulam decernit, permittens ut tollant victui necessaria, donec, sopita insania persecutorum, tempus evangelizandi redeat: ubi nobis quoque dat exemplum, iusta nonnunquam causa instante, quaedam de nostri propositi rigore posse sine culpa intermitti. BEDE; For He does not train His disciples in the same rule of life, in time of persecution, as in the time of peace. When He sent them to preach, He ordered them to take nothing in the way, ordaining in truth, that He who preaches the Gospel should live by the Gospel. But when the crisis of death was at hand, and the whole nation persecuted both the shepherd and the Hock, He proposes a law adapted to the time, allowing them to take the necessaries of life, until the rage of the persecutors was abated, and the time of preaching the Gospel had returned. Herein He leaves us also an example, that at times when a just reason urges, we may intermit without blame somewhat of the strictness of our determination. Augustinus contra Faustum: Nulla ergo inconstantia praecipientis, sed ratione dispensantis, pro temporum diversitate praecepta, vel consilia, vel permissa mutantur. AUG. By no inconsistency then of Him who commands, but by the reason of the dispensation, according to the diversity of times are commandments, counsels, or permissions changed. Ambrosius: Qui autem ferire prohibet, cur emere gladium iubet, nisi forte ut sit parata defensio, non ultio necessaria, et videatur potuisse vindicari, sed noluisse? Unde sequitur et qui non habet, scilicet sacculum, vendat tunicam suam, et emat gladium. AMBROSE; But He who forbids to strike, why does He order them to buy a sword? unless perchance that there may be a defense prepared, but no necessary retaliation; a seeming ability to be revenged, without the will. Hence it follows, And he who has not, (that is, a purse,) let him sell his garment, and buy a sword, Chrysostomus: Quid est hoc? Qui dixerat: si quis te percusserit in dextera gena, vertas ei et aliam; nunc armat discipulos, et solo gladio: nam si penitus armare decebat, non solum oportebat gladium possidere, sed et scuta et galeas. Sed et si mille huiusmodi possiderent arma, pro tot insultibus et insidiis populorum, tyrannorum, urbium, nationum, qualiter undecim comparerent, et ex solo aspectu agminum non contremiscerent, nutriti in stagnis et fluviis? Non ergo putemus eum iussisse ut gladios possiderent; sed per gladios innuit imminentes insidias Iudaeorum; unde sequitur dico enim vobis, quoniam adhuc hoc quod scriptum est oportet impleri in me: et cum iniquis deputatus est. CHRYS. What is this? He who said, If any one strike you on the right cheek, turn to him the other also, now arms His disciples, and with a sword only. For if it were fitting to be completely armed, not only must a man possess a sword, but shield and helmet. But even though a thousand had arms of this kind, how could the eleven be prepared for all the attacks and lying in wait of people, tyrants, allies, and nations, and how should they not quake at the mere sight of armed men, who had been brought up near lakes and rivers? We must not then suppose that He ordered them to possess swords, but by the swords He points at the secret attack of the Jews. And hence it follows, For I say to you, that this that is written must, be accomplished in me: And he was numbered with the transgressors. Theophylactus: Cum enim ipsi inter se supra de praerogativis contenderint: non est, inquit, tempus praerogativarum, immo periculorum et caedium: nam ego magister vester ducor ad mortem non honorabilem, cum impiis deputandus; etenim ea quae sunt de me, scilicet praedicta, finem habent, idest impletionem. Volens ergo violentum insultum innuere, meminit gladii: nec prorsus revelavit, ne tangerentur acedia; nec prorsus obticuit, ne repentinis aggressibus fluctuarent; sed postea recolentes mirarentur quomodo se ipsum pretium exhibuit passioni pro salute humana. THEOPHYL. While they were contending among themselves above concerning priority, He said, It is not a time of dignities, but rather of danger and slaughter. Behold I even your Master am led to a disgraceful death, to be reckoned with the transgressors. For these things which are prophesied of Me have an end, that is, a fulfillment. Wishing then to hint at a violent attack, He made mention of a sword, not altogether revealing it, lest they should be seized with dismay, nor did He entirely provide that they should not be shaken by these sudden attacks, but that afterwards recovering, they might marvel how He gave Himself up to the Passion, a ransom for the salvation of men. Basilius: Vel dominus non iubet portare marsupium et peram et emere gladium; sed praedicit futurum, quod scilicet apostoli obliti temporis passionis, donorum et legis domini, auderent sumere gladios: saepius enim Scriptura utitur imperativa sermonis specie loco prophetiae. In pluribus tamen libris non invenitur accipiat, tollat, vel emat; sed tollet et emet. BASIL; Or the Lord does not bid them carry purse and scrip and buy a sword, but predicts that it should come to pass, that in truth the Apostles, forgetful of the time of the Passion, of the gifts and law of their Lord, would dare to take up the sword. For often does the Scripture make use of the imperative form of speech in the place of prophecy. Still in many books we do not find, Let him take, or buy, but, he will take, he will buy. Theophylactus: Vel per hoc praenuntiat eis quod incurrerent famem et sitim, quod innuit per peram; et adversitates nonnullas, quod innuit per gladium. Vel aliter. Quod dominus dicit qui habet sacculum, tollat similiter et peram, videtur sermo ad discipulos fieri; sed revera respicit quamlibet Iudaei personam; quasi dicat: si quis Iudaeorum abundat facultatibus, congestis omnibus fugiat; si autem quis ultima oppressus penuria colit regionem, hic etiam amictum vendat et gladium emat: invadet enim eos intolerabilis impetus pugnae, ut nihil ad resistendum sufficiat. Deinde pandit horum malorum causam: quia scilicet passus est poenam profanis debitam, cum latronibus crucifixus. Et cum ad hoc perventum fuerit, sumet finem verbum dispensationis; persecutoribus autem accident quae a prophetis sunt praedicta. Haec igitur dominus praedixit de futuris regioni Iudaeorum; sed discipuli non intelligebant profunditatem dictorum, putantes ob futurum proditoris insultum gladiis opus esse; unde sequitur at illi dixerunt: domine, ecce duo gladii hic. At ille dixit eis: satis est.
THEOPHYL. Or He hereby foretell to them that they would incur hunger and thirst, which He implies by the scrip, and sundry kinds of misery, which he intends by the sword. CYRIL; Or else; When our Lord says, He who has a purse, let him take it, likewise a scrip, His discourse He addressed to His disciples, but in reality He regards every individual Jew; as if He says, If any Jew is rich in resources, let him collect them together and fly. But if any one oppressed with extreme poverty applies himself to religion, let him also sell his cloak and buy a sword. For the terrible attack of battle shall overtake them, so that nothing shall suffice to resist it. He next lays open the cause of these evils, namely, that He suffered the penalty due to the wicked, being crucified with thieves. And when it shall have come at last to this, the word of dispensation will receive its end. But to the persecutors shall happen all that has been foretold by the Prophets. These things then God prophesied concerning what should befall the country of the Jews, but the disciples understood not the depth of His words, thinking they had need of swords against the coming attack of the traitor. Whence it follows; But they said, Lord, behold, here are two swords.
Chrysostomus: Et quidem si humano eos volebat uti auxilio, nec centum sufficerent gladii; quod si nolebat eos uti humano subsidio, etiam duo supervacui sunt. CHRYS. And in truth, if He wished them to use human aid, not a hundred swords would have sufficed; but if He willed not the assistance of man, even two are superfluous. Theophylactus: Noluit ergo dominus eos reprehendere quasi non intelligentes; sed dicens satis est, eos dimisit. Quidam autem dicunt, dominum ironice dixisse satis est; quasi dicat: ex quo duo sunt gladii, sufficiant nobis ad tantam multitudinem quanta nos debet invadere. THEOPHYL. Our Lord then was unwilling to blame them as not understanding Him, but saying, It is enough, He dismissed them; as when we are addressing any one, and see that he does not understand what is said, we say, Well, let us leave him, lest we trouble him. But some say, that our Lord said, It is enough, ironically; as if He said, Since there are two swords, they will amply suffice against so large a multitude as is about to attack us. Beda: Vel duo gladii sufficiunt ad testimonium sponte passi salvatoris: unus qui et apostolis audaciam pro domino certandi et domino virtutem medicandi doceret inesse; alter qui nequaquam vagina exemptus, ostenderet eos nec totum quod potuere pro eius facere defensione permissos. BEDE; Or the two swords suffice for a testimony that Jesus suffered voluntarily. The one indeed was to teach the Apostles the presumption of their contending for their Lord, and His inherent virtue of healing; the other never taken out of its sheath, to show that they were not even permitted to do all that they could for His defense. Ambrosius: Vel quia lex referire non vetat, fortasse Petro duos gladios offerenti satis esse dicit, quasi licuerit usque ad Evangelium; ut sit in lege aequitatis eruditio, in Evangelio bonitatis perfectio. Est etiam gladius spiritalis ut vendas patrimonium, et emas verbum quo mentis penetralia vestiuntur. Est etiam gladius passionis ut exuas corpus, et immolatae carnis exuviis ematur tibi sacra corona martyrii. Movet adhuc quod duos gladios discipuli protulerunt: ne forte unum novi, unum veteris testamenti sit, quibus adversus Diaboli armamur insidias. Deinde dicit dominus satis est, quasi nil desit ei quem utriusque testamenti doctrina munierit. AMBROSE; Or, because the law does not forbid to return a blow, perhaps He says to Peter, as he is offering the two swords, It is enough, as though it were lawful until the Gospel; in order that there may be in the law, the knowledge of Justice; in the Gospel, perfection of goodness. There is also a spiritual sword, that you may sell your patrimony, and buy the word, by which the nakedness of the soul is clothed. There is also a sword of suffering, so that you may strip your body, and with the spoils of your sacrificed flesh purchase for yourself the sacred crown of martyrdom. Again it moves, seeing that the disciples put forward two swords, whether perhaps one is not of the Old Testament, the other of the New, whereby we are armed against the wiles of the devil. Therefore the Lord says, It is enough, because he wanted nothing who is fortified by the teaching of both Testaments.
Lectio 11
Beda: Tradendus a discipulo dominus consueti secessus locum, quo facillime reperiri possit, adit; unde sequitur et egressus ibat secundum consuetudinem in montem oliveti. BEDE; As He was to be betrayed by His disciple, our Lord goes to the place of His wonted retirement, where He might most easily be found; as it follows, And he came out, and went, as he was wont, to the mount of Olives. Cyrillus: De die namque conversabatur Hierosolymis, obscura vero nocte succedente in montem olivarum cum suis conversabatur discipulis; unde subditur secuti sunt autem illum et discipuli. CYRIL. By day He was in Jerusalem, but when the darkness of night came on He held converse with His disciples on the mount of Olives; as it is added, And his disciples followed. Beda: Pulchre autem sui corporis mysteriis imbutos in montem olivarum discipulos educit, ut omnes in morte sua baptizatos sancti spiritus charismate confirmandos esse designet. BEDE; Rightly does He lead the disciples, about to be instructed in the mysteries of His Body, to the mount of Olives, that He might signify that all who are baptized of His death should be comforted with the anointing of the Holy Spirit. Theophylactus: Post coenam autem nequaquam inertia, et iocus, et somnus occupant dominum; sed oratio et doctrina; unde sequitur et cum pervenisset ad locum, dixit illis: orate ne intretis in tentationem. THEOPHYL. Now after supper our Lord betakes Himself not to idleness or sleep, but to prayer and teaching. Hence it follows, And when he was at the place, he said to them, Pray, &c. Beda: Impossibile quidem est humanam animam non tentari; unde non ait: orate ne tentemini; sed orate ne intretis in tentationem; hoc est ne tentatio vos superet ultima. BEDE; It is indeed impossible for the soul of man not to be tempted. Therefore he says not, Pray that you be not tempted, but, Pray that you enter not into temptation, that is, that the temptation do not at last overcome you. Cyrillus: Sed ne solis verbis eis prodesset, procedens paululum orabat; unde sequitur et ipse avulsus est ab eis quantum iactus est lapidis. Ubique invenies eum semotum orantem, ut discas quod animo attento et corde quieto colloquendum est cum Deo sublimi. Non autem quasi egens alieni suffragii precibus insistebat qui est omnipotentissima virtus patris; sed ut discamus non esse in tentationibus dormitandum, sed magis orationibus insistendum. CYRIL; But not to do good by words only, He went forward a little and prayed; as it follows, And he was withdrawn from them about a stone’s cast. You will every where find Him praying apart, to teach you that with a devout mind and quiet heart we should speak with the most high God. He did not betake Himself to prayer, as if He was in want of another’s help, who is the Almighty power of the Father, but that we may learn not to slumber in temptation, but rather to be instant in prayer. Beda: Solus etiam orat pro omnibus qui solus erat passurus pro omnibus, significans tantum orationem suam quantum et passionem a nostra distare. BEDE; He also alone prays for all, who was to suffer alone for all, signifying that His prayer is as far distant from ours as His Passion. Augustinus de quaest. Evang: Avulsus est autem ab eis quantum iactus est lapidis, tamquam typice admonuerit ut in eum dirigerent lapidem: idest, usque ad ipsum perducerent intentionem legis, quae scripta erat in lapide. AUG. He was torn from them about a stone’s cast, as though He would typically remind them that to Him they should point the stone, that is, up to Him bring the intention of the law which was written on stone. Gregorius Nyssenus: Quid autem sibi vult flexus genuum, de quo dicitur et positis genibus orabat? Humanus quidem usus est pronos terrae supplicare maioribus, facto ostendentes fortiores esse qui rogantur. Palam est autem humanam naturam nihil habere Deo condignum: et ideo honorifica signa quae invicem exhibemus, fatentes nos humiliores esse respectu excellentiae proximi, transumpsimus ad obsequia incomparabilis naturae: unde ille qui nostros languores portavit, ac pro nobis intercessit, per hominem quem sumpsit genuflectit orando, sanciens non esse superbiendum orationis tempore, sed per omnia humilitati conformandum: quia Deus superbis resistit, dat autem humilibus gratiam. GREG NYSS. But what means His bending of knees? of which it is said, And he kneeled down, and prayed. It is the way of men to pray to their superiors with their faces on the ground, testifying by the action that the greater of the two are those who are asked. Now it is plain that human nature contains nothing worthy of God’s imitation. Accordingly the tokens of respect which we evince to one another, confessing ourselves to be inferior to our neighbors, we have transferred to the humiliation of the Incomparable Nature. And thus He who bore our sicknesses and interceded for us, bent His knee in prayer, by reason of the man which He assumed, giving us an example, that we ought not to exalt ourselves at the time of prayer, but in all things be conformed to humility; for God resists the proud, but gives grace to the humble. Chrysostomus: Quaelibet autem ars verbis et operibus ostenditur ab eo qui docet. Quia ergo dominus venerat docturus nos quamlibet virtutem, ob hoc eadem dicit et facit: unde, quia iusserat verbis orare ne intrarent in tentationem, hoc etiam opere docet; sequitur enim dicens: pater, si vis, transfer calicem istum a me. Non dicit si vis, quasi ignorans an patri placeret: neque enim magis ardua cognitio est cognitione paternae substantiae, quam ipse solus perspicaciter novit, secundum illud: sicut novit me pater, et ego novi patrem; neque hoc dicit quasi respuens passionem: qui enim comminatus est discipulo volenti eius passionem impedire, ut Satanam eum vocaret post multa praeconia, qualiter crucifigi nolebat? Cur igitur ita dictum est, consideres. Quantum erat audire quod Deus ineffabilis, qui quemlibet intellectum transcendit, voluit uterum subire virgineum, lac sugere, et humana quaeque pati. Quoniam ergo fere incredibile erat quod erat futurum, primo quidem misit prophetas hoc nuntiantes, postea ipse indutus carne veniens, ut non phantasma putaretur, permittit carnem ferre naturales defectus, esurire, sitire et dormire, laborare, affici et anxiari; ob hoc et recusat mortem, veram humanitatem demonstrans. CHRYS. Now every art is set forth by the words and works of him who teaches it. Because then our Lord had come to teach no ordinary virtue, therefore He speaks and does the same things. And so having in words commanded to pray, lest they enter into temptation, He does the same likewise in work, saying, Father, if you be willing, remove this cup from me. He said not the words, If you will, as if ignorant whether it was pleasing to the Father. For such knowledge was not more difficult than the knowledge of His Father’s substance, which He alone clearly knew, according to John, As the Father knows me, even so have I known the Father. Nor says He this, as refusing His Passion. For He who rebuked a disciple, who wished to prevent His Passion, so as even after many commendations, to call him Satan, how should He be unwilling to be crucified? Consider then why it was so said. How great a thing was it to hear that the unspeakable God, who passes all understanding, was content to enter the virgin’s womb, to suck her milk, and to undergo every thing human. Since then that was almost incredible which was about to happen, He sent first indeed Prophets to announce it, afterwards He Himself comes clothed in the flesh, so that you could not suppose Him to be a phantom. He permits His flesh to endure all natural infirmities, to hunger, to thirst, to sleep, to labor, to be afflicted, to be tormented; on this account likewise He refuses not death, that He might manifest thereby His true humanity. Ambrosius: Dicit ergo si vis, transfer a me calicem istum; quasi homo mortem recusans, quasi Deus sententiam suam servans. AMBROSE; He says, then, If you will, remove this cup from me, as man refusing death, as God maintaining His own decree. Beda: Vel transferri a se calicem postulat, non quidem timore patiendi, sed misericordia prioris populi, ne ab illo bibat calicem propinatum; unde et signanter non dicit transfer a me calicem, sed calicem istum, hoc est populi Iudaeorum, qui excusationem ignorantiae habere non potest, qui me quotidie vaticinatur. BEDE; Or He begs the cup to be removed from Him, not indeed from fear of suffering, but from His compassion for the first people, lest they should have to drink the cup first drunk by Him. Therefore He says expressly, not, Remove from Me the cup, but this cup, that is, the cup of the Jewish people, who can have no excuse for their ignorance in slaying Me, having the Law and the Prophets daily prophesying of Me. Dionysius Alexandrinus: Vel quod dicit transfer calicem istum a me, non est hoc: non adveniat mihi; nisi enim advenerit, transferri non potest. Igitur ut sensit iam praesentem, coepit affici et tristari, et quasi iam propinquante eo dicit transfer calicem hunc. Sicut enim quod praeterit, nec intactum est, nec permanens; sic et salvator leviter invadentem tentationem flagitat pelli; et hoc est non intrare in tentationem, quod consulit esse orandum. Perfectissimus autem modus tentationes evitandi manifestatur cum dicitur verumtamen non mea voluntas, sed tua fiat. Deus enim inexpertus est malorum. Vult autem nobis bona largiri supra id quod petimus vel intelligimus. Ergo perfectam voluntatem patris, quam ipse noverat, petit sortiri effectum, quae eadem est et sua secundum deitatem. Renuit autem impleri humanam voluntatem, quam dicit suam, paterna voluntate minorem. DION. ALEX. Or when He says, Let this cup pass from me, it is not, let it not come to Me, for unless it had come it could not pass away. It was therefore when He perceived it already present that He began to be afflicted and sorrowful, and as it was close at hand, He says, let this cup pass, for as that which has passed can neither be said not to have come nor yet to remain, so also the Savior asks first that the temptation slightly assailing Him may pass away. And this is the not entering into temptation which He counsels to pray for. But the most perfect way? of avoiding temptation is manifested, when he says, Nevertheless, not my will, but yours be done. For God is not a tempter to evil, but He wishes to grant us good things above what we either desire or understand. Therefore He seeks that the perfect will of His Father which He Himself had known, should dispose of the event, which is the same will as His own, as respects the Divine nature. But He shrinks to fulfill the human will, which He calls His own, and which is inferior to His Father’s will. Athanasius: Geminum enim hic velle ostendit: alterum quidem humanum, quod est carnis; alterum vero divinum: humanitas enim ob carnis fragilitatem recusat passionem: sed divinus eius affectus affectanter eam subiit, eo quod non esset possibile eum detineri a morte. ATHAN. For here He manifests a double will. One indeed human, which is of the flesh, the other divine. For our human nature, because of the weakness of the flesh, refuses the Passion, but His divine will eagerly embraced it, for that it was not possible that He should be holden of death. Gregorius Nyssenus: Apollinaris autem asserit quod Christus non habuit secundum terrenam naturam propriam voluntatem; sed solum in Christo est voluntas Dei, qui de caelo descendit. Dicat ergo: quam voluntatem vult dominus nequaquam evenire? Neque enim deitas aufert propriam voluntatem. GREG NYSS. Now Apollinaris asserts that Christ had not His own will according to His earthly nature, but that in Christ exists only the will of God who descends from heaven. Let him then say what will is it which God would have by no means to be fulfilled? And the Divine nature does not remove His own will. Beda: Appropinquans etiam passioni salvator, infirmantium in se vocem sumpsit, ut cum hoc imminet quod fieri nolumus, sic per infirmitatem petamus ut non fiat, quatenus per fortitudinem parati simus ut voluntas conditoris nostri, etiam contra nostram voluntatem, fiat. BEDE; When He drew near His Passion, the Savior also took upon Him the words of weak man; as when something threatens us which we do not wish to come to pass, we then through weakness seek that it may not be, to the end that we also may be prepared by fortitude to find the will of our Creator contrary to our own will.
Lectio 12
Theophylactus: Ut nobis innotesceret orationis virtus, quatenus eam in adversis praeponamus, orans dominus ab Angelo confortatur; unde dicitur apparuit autem illi Angelus de caelo confortans eum. THEOPHYL. To make known to us the power of prayer that we may exercise it in adversity, our Lord when praying is comforted by an Angel. Beda: Alibi legimus quia Angeli accesserunt et ministrabant ei. In documento ergo utriusque naturae, Angeli et ei ministrasse, et eum confortasse dicuntur. Creator enim creaturae suae non eguit praesidio; sed homo factus, sicut propter nos tristis est, ita propter nos confortatur. BEDE; In another place we read that Angels came and ministered to Him. In testimony then of each nature, Angels are said both to have ministered to Him and comforted Him. For the Creator needed not the protection of His creature, but being made man as for our sakes He is sad, so for our sakes He is comforted. Theophylactus: Quidam autem dicunt quoniam apparuit ei Angelus glorificans eum, et dicens: domine, tua est virtus: tu namque potes contra mortem et Infernum genus humanum liberare. THEOPHYL. But some say that the Angel appeared, glorifying Him, saying, O Lord, Yours is the power, for you are able to vanquish death, and to deliver weak mankind. Chrysostomus: Et quia non phantastice, sed vere nostram carnem suscepit; ut approbet dispensationis veritatem, et oppilet haereticorum ora, quaeque humana sustinet; sequitur enim et factus in agonia prolixius orabat. CHRYS. And because not in appearance but in reality He took upon Himself our flesh, in order to confirm the truth of the dispensation He submits to bear human suffering; for it follows, And being in an agony he prayed more earnestly. Ambrosius: Horrent plerique hoc loco, qui tristitiam salvatoris ad argumentum inolitae potius a principio quam susceptae ad tempus infirmitatis inclinant. Ego autem non solum excusandum non puto, sed nusquam magis pietatem eius maiestatemque demiror: minus enim contulerat mihi, nisi meum suscepisset affectum: suscepit enim tristitiam meam ut mihi suam laetitiam largiretur. Confidenter tristitiam nomino, quia crucem praedico. Debuit ergo dolorem suscipere, ut vinceret. Neque enim habent fortitudinis laudem qui stuporem magis vulnerum tulerint quam dolorem. Nos ergo voluit erudire, quemadmodum mortem, et quod est amplius, futurae mortis moestitiam vinceremus. Doles ergo, domine, non mea, sed tua vulnera. Infirmatus est enim propter delicta nostra: et fortasse tristis est ideo quia post Adae lapsum, tali transitu nobis erat ex hoc saeculo recedendum ut mori esset necesse. Nec illud distat a vero; sed tristis erat pro persecutoribus suis quos sciebat immanis sacrilegii poenas daturos. AMBROSE; Many are shocked at this place who turn the sorrows of the Savior to an argument of inherent weakness from the beginning, rather than taken upon Him for the time. But I am so far from considering it a thing to be excused, that I never more admire His mercy and majesty; for He would have conferred less upon me had He not taken upon Him my feelings. For He took upon Him my sorrow, that upon me He might bestow His joy. With confidence therefore I name His sadness, because I preach His cross. He must needs then have undergone affliction, that He might conquer. For they have no praise of fortitude whose wounds have produced stupor rather than pain. He wished therefore to instruct us how we should conquer death, and what is far greater, the anguish of coming death. You smarted then, O Lord, not from your own but my wounds; for he was wounded for our transgressions. And perhaps He is sad, because that after Adam s fall tile passage by which we must depart from this world was such that death was necessary. Nor is it far from the truth that He v. as sad for His persecutors, who He knew would suffer punishment for their wicked sacrilege. Gregorius Moralium: Appropinquante etiam morte, nostrae mentis in se certamen expressit, qui vim quamdam terroris ac formidinis patimur, cum per solutionem carnis aeterno iudicio propinquamus; nec immerito, quoniam anima post pusillum hoc invenit quod in aeternum mutare non possit. GREG. He has expressed also the conflict of our mind in itself, as death approaches, for we suffer a certain thrill of terror and dread, when by the dissolution of the flesh we draw near to the eternal judgment; and with good reason, for the soul finds in a moment that which can never be changed. Theophylactus: Quod autem humanae naturae foret praemissa oratio, non autem divinae, ut dicunt Ariani, patet etiam ex eo quod subdit; sequitur enim et factus est sudor eius sicut guttae sanguinis decurrentis in terram. THEOPHYL. Now that the preceding prayer was of His human nature, not His divine, as the Arians say, is argued from what is said of His sweat, which follows, And his sweat was as it were great drops of blood falling down to the ground. Beda: Nemo sudorem hunc infirmitati deputet, quia contra naturam est sudare sanguinem; sed potius intelligat, per hoc nobis declaratum quod effectum iam suae precis obtineret, ut scilicet fidem discipulorum, quam terrena adhuc fragilitas arguebat, suo sanguine purgaret. BEDE; Let no one ascribe this sweat to natural weakness, nay, it is contrary to nature to sweat blood, but rather let him derive therefrom a declaration to us, that He was now obtaining the accomplishment of His prayer, namely, that He might purge by His blood the faith of His disciples, still convicted of human frailty. Prosper in libro sententiarum Augustini: Orans etiam cum sudore sanguineo dominus significabat de corpore suo toto, quod est Ecclesia, manatura martyria. AUG. Our Lord praying with a bloody sweat represented the martyrdoms which should How from His whole body, which is the Church. Theophylactus: Vel hoc proverbialiter dicitur de eo qui vehementer sudavit, quod sudavit sanguinem. Volens igitur Evangelista innuere, quod grossis sudorum guttis madebat, sumit guttas sanguinis ad exemplum. Post hoc autem inveniens discipulos dormientes prae tristitia, improperat eis, simul admonens ut orarent; sequitur enim et cum surrexisset ab oratione, et venisset ad discipulos suos, invenit eos dormientes prae tristitia. THEOPHYL. Or this is proverbially said of one who has sweated intensely, that He sweated blood; the Evangelist then wishing to show that He was moistened with large drops of sweat, takes drops of blood for an example. But afterwards finding His disciples asleep for sorrow, He upbraids them, at the same time reminding them to pray; for it follows, And when he rose from prayer and was come to his disciples, he found them sleeping. Chrysostomus: Erat enim intempestum noctis, et discipulorum oculi prae angustia premebantur, et erat somnus non torporis, sed moeroris. CHRYS. For it was midnight, and the disciples’ eyes were heavy from grief, and their sleep was not that of drowsiness but sorrow. Augustinus de Cons. Evang: Non autem expressit hic Lucas quota oratione dominus ad discipulos venerit; nihil tamen hoc Matthaeo et Marco repugnant. AUG. Now Luke has not stated after which prayer He came to His disciples, still in nothing does he disagree with Matthew and Mark. Beda: Demonstrat autem dominus consequenter quia pro discipulis oraverit, quos monet orationum suarum vigilando et orando existere participes; sequitur enim et ait illis: quid dormitis? Surgite et orate, ne intretis in tentationem. BEDE; Our Lord proves by what comes after, that He prayed for His disciples whom He exhorts by watching and prayer to be partakers of His prayer; for it follows, And he said to them, Why sleep you? Rise and pray, lest you enter into temptation. Theophylactus: Hoc est, ne a tentatione superentur: hoc enim est non induci in tentationem, non demergi ab ea. Vel simpliciter nos iubet orare, ut tranquilla sit nostra vita, nec immergamur in aliquod molestorum. Diabolicum enim est et superbum, quemquam se in tentationem praecipitare; unde et Iacobus non dixit: inicite vos in tentationes, sed: cum incideritis, omne gaudium aestimate, de invito voluntarium facientes. THEOPHYL. That is, that they should not be overcome by temptation, for not to be led into temptation is not to be overwhelmed by it. Or He simply bids us pray that our life may be quiet, and we be not cast into trouble of any kind. For it is of the devil and presumptuous, for a man to throw himself into temptation. Therefore James said not, “Cast yourselves into temptation,” but, When you are fallen, count it all joy, making a voluntary act out of an involuntary.
Lectio 13
Glossa: Praemissa oratione Christi, subicitur de eius proditione, qua a discipulo proditur; dicitur enim adhuc eo loquente, ecce turba, et qui vocabatur Iudas, unus de duodecim, antecedebat eos. GLOSS. After first mentioning the prayer of Christ, St. Luke goes on to speak of His betrayal wherein He is betrayed by His disciple, saying, And while he yet spoke, behold a multitude, and he that was called Judas. Cyrillus: Dicit autem qui vocabatur Iudas, quasi nomen eius habens exosum; addit autem unus de duodecim, ad significantiam nequitiae proditoris: nam qui honoratus fuerat aeque apostolis, factus est occisionis causa in Christum. CYRIL; He says, he that was called Judas, holding his name as it were in abhorrence; but adds, one of the twelve, to signify the enormity of the traitor. For he who bad been honored as an apostle became the cause of the murder of Christ. Chrysostomus: Sicut enim insanabilia vulnera nec austeris medicamentis obediunt nec demulcentibus, sic anima, ubi semel est captivata, et seipsam dederit cuicumque peccato, nullum emolumentum ex admonitionibus consequetur; quod et Iudae accidit a proditione non cessanti, quamvis omni modo doctrinae esset a Christo cohibitus; unde sequitur et appropinquavit Iesu, ut oscularetur eum. CHRYS. For just as incurable wounds yield neither to severe nor soothing remedies, so the soul when once it is taken captive, and has sold itself to any particular sin, will reap no benefit from admonition. And so it was with Judas, who desisted not from His betrayal, though deterred by Christ by every manner of warning. Hence it follows, And drew near to Jesus to kiss him. Cyrillus: Immemor enim gloriae Christi, putavit forsitan posse latenter agere, ausus praecipuum dilectionis signum organum efficere doli. CYRIL; Unmindful of the glory of Christ, he thought to be able to act secretly, daring to make an especial token of love the instrument of his treachery. Chrysostomus: Non autem discedendum est a fratrum admonitione, quamquam nihil propter nostra verba eveniat: nam et rivuli, etsi nullus hauriat, fluunt; et si forsan non persuaseris hodie, poteris forsan cras. Piscator enim per totam diem vacua trahens retia, circa sero piscem capit; unde dominus, etsi sciret Iudam non convertendum, non destitit facere quae sua intererat; sequitur enim Iesus autem dixit illi: Iuda, osculo filium hominis tradis? CHRYS. Now we must not depart from admonishing our brethren, albeit nothing comes of our words. For even the streams though no one drink therefrom still flow on, and him whom you have not persuaded today, peradventure you may tomorrow. For the fisherman after drawing empty nets the whole day, when it was now late takes a fish. And thus our Lord, though He knew that Judas was not to be converted, yet ceased not to do such things as had reference to him. It follows, But Jesus said to him, Judas, betray you the Son of man with a kiss? Ambrosius: Per interrogationem pronuntiandum puto, quasi amantis affectu corripiat proditorem. AMBROSE; It must be used I think by way of question, as if he arrests the traitor with a lover’s affection. Chrysostomus: Proprium autem nomen ponit, quod magis dolentis erat et revocantis, quam provocati ad iram. CHRYS. And He gives him his proper name, which was rather like one lamenting and recalling him, than one provoked to anger. Ambrosius: Dicit autem osculo tradis? Hoc est, amoris pignore vulnus infligis, et pacis instrumento mortem irrogas? Servus dominum, discipulus prodit magistrum, electus auctorem. AMBROSE; He says, Betray you with a kiss? that is, do you inflict a wound with the pledge of love? with the instruments of peace do you impose death? a slave, do you betray your Lord; a disciple, your master; one chosen, Him who chose you? Chrysostomus: Non autem dicit: tradis magistrum tuum, dominum tuum, benefactorem tuum, sed filium hominis; hoc est, mansuetum et mitem; qui si non esset magister et dominus, quia tamen tam suaviter erga te gessit, non esset a te prodendus. CHRYS. But He said not, “Betray you your Master, your Lord, your Benefactor,” but the Son of man, that is, the humble and meek, who though He were not your Master and Lord, forasmuch as He has borne himself so gently toward you, should have never been betrayed by you. Ambrosius: Magna, o domine, significatio potestatis, magna disciplina virtutis. Et consilium proditionis aperitur, et adhuc patientia non negatur. Ostendit quem proderet, dum occulta manifestat; ostendit quem traderet, dum dicit filium hominis, quia caro, non divinitas comprehenditur. Illud tamen plus confutat ingratum quod eum tradiderit qui, cum esset Dei filius, propter nos filius hominis esse voluisset; quasi dicat: propter te suscepi, ingrate, quod tradis, hypocrita. AMBROSE; O great manifestation of Divine power, great discipline of virtue! Both the design of your traitor is detected, and yet forbearance is not withheld. He shows whom it is Judas betrays, by manifesting things hidden; He declares whom he delivers up, by saying, the Son of man, for the human flesh, not the Divine nature, is seized. That however which most confounds the ungrateful, is the thought that he had delivered up Him, who though He was the Son of God, yet for our sakes wished to be the Son of man; as if He said, “For you did I undertake, O ungrateful man, that which you betray in hypocrisy. Ambrosius: Osculatus est autem eum dominus, non quo simulare nos doceat, sed ut neque proditorem refugere videretur, et plus afficeret proditorem, cui amoris officia non negaret. AMBROSE; Our Lord kissed him, not that He would teach us to dissemble, but both that He might not seem to shrink from the traitor, and that He might the more move him by not denying him the offices of love. Augustinus de Cons. Evang: Hoc ergo dominus, cum traderetur, primo dixit quod ait Lucas: Iuda, osculo filium hominis tradis? Deinde quod Matthaeus: amice, ad quid venisti? Deinde id quod Ioannes commemorat: quem quaeritis? AUG. The Lord when He was betrayed first said this which Luke mentions, Betray you the Son of man with a kiss? next, what Matthew says, Friend, wherefore are you come? and lastly, what John records, Whom seek you? Theophylactus: Zelantur autem discipuli, et gladios evaginant; unde sequitur videntes autem hi qui circa ipsum erant quod futurum erat, dixerunt ei: domine, si percutimus in gladio? Sed qualiter habent gladios? Quia mactaverant agnum, et a mensa discesserant. Alii autem discipuli quaerunt an percuterent; sed Petrus ubique fervens pro domino, persuasionem non expectat, sed percutit servum pontificis; unde sequitur et percussit unus ex illis servum principis sacerdotum, et amputavit auriculam eius dexteram. THEOPHYL. The disciples are inflamed with zeal, and unsheathe their swords. But whence have they swords? Because they had slain the lamb, and had departed from the feast. Now the other disciples ask whether they should strike; but Peter, always fervent in defense of his Master, waits not for permission, but straightway strikes the servant of the High Priest; as it follows, And one of them smote, &c. Augustinus: Qui percussit, secundum Ioannem Petrus erat; quem autem percussit, Malchus vocabatur. AUG. He who struck, according to John, was Peter, but he whom he struck was called Malchus. Ambrosius: Eruditus enim in lege Petrus promptus affectu, qui sciret Phinees reputatum ad iustitiam quod sacrilegos peremisset, percussit principis servum. AMBROSE; For Peter being well versed in the law, and full of ardent affection, knowing that it was counted righteousness in Phineas that he had killed the sacrilegious persons, struck the High Priest’s servant. Augustinus: Deinde Lucas dicit respondens autem Iesus ait: sinite usque huc. Et hoc est quod Matthaeus commemorat: converte gladium tuum in locum suum. Nec moveat quasi contrarium sit quod Lucas hic dicit dominum respondisse sinite usque huc; quasi post istam percussionem ita dictum fuerit ut placuerit ei usque huc factum, sed amplius fieri noluerit; cum in verbis quae Matthaeus posuit, intelligatur potius, totum factum quo usus est gladio Petrus, domino displicuisse. Illud enim verum est quod cum interrogassent dicentes domine, si percutimus in gladio? Tunc respondit sinite usque huc; idest, non vos moveat quod futurum est: permittendi sunt hucusque progredi, hoc est ut me apprehendant, et impleantur quae de me scripta sunt. Non enim diceret respondens autem Iesus, nisi ad interrogationem eorum responderet, non facto Petri. Sed inter moras verborum interrogantium dominum, et illius respondentis, Petrus aviditate defensionis percussit. Sed non potuerunt simul dici quae simul fieri potuerunt. Tunc, sicut dicit Lucas, sanavit eum qui percussus erat; sequitur enim et cum tetigisset auriculam eius, sanavit eum. AUG. Now Luke says, But Jesus answered and said, Suffer; you thus far; which is what Matthew records, Put your sword up into its sheath. Nor will it move you as contrary thereto, that Luke says here that our Lord answered, Suffer you thus far, as if He had so spoken after the blow to show that what was done had pleased Him so far, but He did not wish it to proceed farther, seeing that in these words which Matthew has given, it may rather be implied that the whole circumstance in which Peter used the sword was displeasing to our Lord. For the truth is, that upon their asking, Lord, shall we strike with the sword? He then answered, Suffer you thus far, that is, be not troubled with what is about to happen. They must be permitted to advance so far, that is, to take Me, and so to fulfill the things which were written of Me. For he would not say, And Jesus answering, unless He answered this question, not Peter’s deed. But between the delay of their words of question to our Lord and His answer, Peter in the eagerness of defense struck the blow. And two things cannot be said, though one may be said and another may be done, at the same time. Then, as Luke says, He healed him who was struck, as it follows, And he touched his ear, and healed him. Beda: Numquam enim pietatis suae dominus obliviscitur. Illi iusto mortem inferunt, iste persequentium vulnera sanat. BEDE; For the Lord is never forgetful of His loving kindness. While they are bringing death upon the righteous, He heals the wounds of His persecutors. Ambrosius: Sed cum dominus vulnere cruentum detersit, mysteria divina subiecit, ut servos principis mundi, non naturae conditione, sed culpae, auris vulnus exciperet, qui non audisset verba sapientiae. Aut si Petrus volens percussit aurem, docuit quod aurem in specie habere non deberet, quam in mysterio non haberet. Sed quare Petrus? Quia ipse ligandi et solvendi adeptus est potestatem; et ideo tollit gladio spiritali aurem interiorem male intelligentis. Sed dominus ipse refundit auditum, demonstrans, et ipsos, si convertantur, posse sanari qui in passione domini vulnerati sunt: eo quod omne peccatum, fidei mysteriis abluatur. AMBROSE; The Lord in wiping away the bloody wounds, conveyed thereby a divine mystery, namely, that the servant of the prince of this world, not by the condition of His nature but by guilt, should receive a wound on the ear, for that he had not heard the words of wisdom. Or, by Peter so willingly striking the ear, he taught that he ought not to have a ear outwardly, who had not one in a mystery. But why did Peter do this? Because he especially obtained the power of binding and loosing, therefore by his spiritual sword he takes away the interior ear of him who understands not. But the Lord Himself restores the hearing, showing that even they, if they would turn, might be saved, who inflicted the wounds in our Lord’s Passion; for that all sin may be washed away in the mysteries of faith. Beda: Vel servus iste populus est Iudaeorum, principibus sacerdotum indebito mancipatus officio: qui in passione domini dexteram auriculam, idest spiritualem legis intelligentiam, perdidit; quae scilicet auris, Petri gladio deciditur; non quod ille sensum intelligendi audientibus tollat, sed divino ablatum iudicio negligentibus pandat. Verum eadem dextera auris in his qui in eodem populo crediderunt, divina dignatione pristino est restituta officio. Sequitur dixit autem Iesus ad eos qui venerant ad se, principes sacerdotum et magistratus templi et seniores: quasi ad latronem existis cum gladiis et fustibus. BEDE; Or that servant is the Jewish people sold by the High Priests to an unlawful obligation, who, by the Passion of our Lord, lost their right ear; that is, the spiritual understanding of the law. And this ear indeed is cut off by Peter’s sword, not that he takes away the sense of understanding from those that hear, but manifests it withdrawn by the judgment of God from the careless. But the same right ear in those who among the same people have believed, is restored by the Divine condescension to its former office. It follows, Then said Jesus to them, Are you come out as against a thief with swords and staves? &c. Chrysostomus: Accesserunt enim nocte, timentes multitudinis impetum; et ideo dicit: quid vobis opus erat his armis in eum qui vobiscum est semper? Et hoc est quod sequitur: cum quotidie vobiscum fuerim in templo, non extendistis manus in me. CHRYS. For they had come at night fearing an outbreak of the multitude, therefore He says, “What need was there of these arms against one who was always with you? as it follows, When I was daily with you. Cyrillus: Ubi non inculpat dominus praesides Iudaeorum, quod non sibi mature paraverant insidias mortis, sed arguit eos qui temere opinabantur eum se invasisse ipso invito; ac si dicat: tunc non cepistis me, quia nolebam; et nec nunc possetis, nisi me sponte vestris subicerem manibus; unde sequitur sed haec est hora vestra; idest, parvum tempus concessum est vobis exercendae in me vestrae saevitiae, patre votis meis favente. Dicit etiam quod haec potestas est tenebris data, idest Diabolo et Iudaeis, insurgendi in Christum, et hoc est quod subditur et potestas tenebrarum. CYRIL; Whereby He does not blame the chiefs of the Jews that they had not sooner prepared their murderous designs against Him, but convicts them of having presumptuously supposed they had attacked Him against His will; as if He says, “You did not take Me then, because I willed it not, but neither could you now, did I not of My own accord surrender Myself into your hands.” Hence it follows, But this is your hour, that is, a short time is permitted you to exercise your vengeance against Me, but the Father’s will agrees with Mine. He also says, that this power is given to darkness, i.e. the Devil and the Jews, of rising in rebellion against Christ. And shell is added, And the power of darkness. Beda: Quasi dicat: ideo adversum me in tenebris congregamini, quia potestas vestra, qua sic contra lucem mundi armamini, in tenebris est. Quaeritur autem quomodo Iesus principes sacerdotum, magistratus templi et seniores qui ad se venerunt, alloqui dicatur, cum apud alios Evangelistas non ipsos venisse, verum in atrio Caiphae expectantes, ministros misisse perhibeantur. Sed huic contrarietati respondetur, quod illi non per seipsos, sed per eos quos miserunt ad apprehendendum Christum in suae iussionis potestate venerunt. BEDE; As if He says, Therefore are you assembled against Me in darkness, because your power, wherewith you are thus armed against the light of the world, is in wherewith. But it is asked how Jesus is said to be addressing the chief priests, the officers of the temple, and the elders, who came to Him, whereas they are reported not to have gone of themselves, but to have sent their servants while they waited in the hall of Caiaphas? The answer then to this contradiction is, that they came not by themselves, but by those whom they sent to take Christ in the power of their command.
Lectio 14
Ambrosius: Non intellexerunt infelices mysterium, nec venerati sunt tam clementem pietatis affectum, quo etiam hostes suos non passus est vulnerari; dicitur enim comprehendentes autem eum duxerunt ad domum principis sacerdotum. Cum legimus teneri Iesum, caveamus ne putemus eum teneri secundum divinitatem et invitum quasi infirmum; tenetur enim et ligatur secundum corporis veritatem. AMBROSE; The wretched men understood not the mystery, nor had reverence to an outpouring of compassion so merciful, that even His enemies He suffered not to be wounded. For it is said, Then took they him, &c. When we read of Jesus being holden, let us guard against thinking that He is holden with respect to His divine nature, and unwilling through weakness, for He is held captive and bound according to the truth of His bodily nature. Beda: Princeps autem sacerdotum Caipham significat, qui, secundum Ioannem, erat pontifex anni illius. BEDE; Now the Chief Priest means Caiaphas, who according to John was High Priest that year. Augustinus de Cons. Evang: Sed primo ad Annam ductus est socerum Caiphae, sicut Ioannes dicit, quam ad Caipham, ut Matthaeus dicit. Marcus autem et Lucas nomen non dicunt pontificis. AUG. But first He was led to Annas, the father-in-law of Caiaphas, as John says, then to Caiaphas, as Matthew says, but Mark and Luke do not give the name of the High Priest. Chrysostomus: Ideo autem ducitur ad domum pontificis, ut de consensu principis sacerdotum singula quaeque facerent: illuc enim omnes convenerant Christum praestolantes. Magnus autem fervor Petri ostenditur, qui non aufugit, cum alios fugientes vidisset; sequitur enim Petrus vero sequebatur eum a longe. CHRYS. It is therefore said, to the house of the High Priest, that nothing whatever might be done without the consent of the chief of the Priests. For thither had they all assembled waiting for Christ. Now the great zeal of Peter is manifested in his not flying when he saw all the others doing so; for it follows, But Peter followed afar off. Ambrosius: Bene a longe sequebatur iam proximus negator: neque enim negare potuisset, si Christo proximus adhaesisset. Sed in hoc fit reverendus, quod dominum non reliquit etiam cum timeret: metus naturae est, cura pietatis. AMBROSE; Rightly he followed afar off, soon about to deny, for he could never have denied if he had clung close to Christ. But herein must he be revered, that he forsook not our Lord, even though he was afraid. Fear is the effect of nature, solicitude of tender affection. Beda: Quod autem ad passionem euntem dominum a longe sequitur Petrus, significat Ecclesiam secuturam quidem, idest imitaturam passionem domini; sed longe differenter: Ecclesia enim pro se patitur, at ille pro Ecclesia. BEDE; But that when our Lord was going to His Passion, Peter followed afar off represents the Church about to follow indeed, that is, to imitate our Lord’s Passion, but in a far different manner, for the Church suffers for herself, our Lord suffered for the Church. Ambrosius: Iam autem in domo principis sacerdotum ignis ardebat; unde sequitur accenso autem igne in medio atrii, et circumsedentibus illis, erat Petrus in medio eorum. Accessit Petrus ut calefaceret se, quia clauso domino, calor mentis iam in eo refriguerat. AMBROSE; And by this time there was a fire burning in the house of the High Priest; as it follows, And when they had kindled afire, &c. Peter came to warm himself, because his Lord being taken prisoner, the heart of his soul had been chilled in him. Chrysostomus: Traditae enim erant Petro claves regni caelorum: credenda erat ei populorum innumera multitudo, quae esset involuta peccatis. Erat autem Petrus paulo durior, sicut truncata servi principis sacerdotum declarat auricula. Hic igitur tam durus tamque severus, si donum non peccandi fuisset adeptus, quae venia commissis populis donaretur? Quem divina providentia permisit, quod primo ipse laberetur in peccatum, quo erga peccantes duriorem sententiam proprii casus intuitu temperaret. Et cum se calefacere vellet ad prunas, accessit ad eum puella, de qua sequitur quem cum vidisset ancilla quaedam sedentem ad lumen, et eum fuisset intuita, dixit: et hic cum illo erat. PSEUDO-AUG. For to Peter were delivered the keys of the kingdom of heaven, to him were entrusted an innumerable multitude of people, who were wrapped up in sin. But Peter was somewhat too vehement, as the cutting off the ear of the High Priest’s servant ant betokens. If he then who was so stern and so severe had obtained the gift of not sinning, what pardon would he have given to the people committed to him? Therefore Divine Providence suffers him first to beholden of sin, that by the consciousness of his own fall he might soften his too harsh judgment towards sinners. When he wished to warm himself at the fire, a maid came to him, of whom it follows, But a certain maid beheld him, &c. Ambrosius: Quid sibi vult quod primo eum prodit ancilla, cum viri utique magis potuerint eum recognoscere, nisi ut iste sexus peccare in nece domini videretur, ut et iste sexus redimeretur per domini passionem? Petrus autem proditus negat: malo enim negasse Petrum quam dominum fefellisse; unde sequitur at ille negavit, dicens: mulier, non novi illum. AMBROSE; What means it, that a maid is the first to betray Peter, whereas surely men ought the more easily to have recognized him, save that that sex should be plainly implicated in our Lord’s murder, in order that it might also be redeemed by His Passion; But Peter when discovered denies, for better that Peter should have denied, than our Lord’s word should have failed. Hence it follows, And he denied, saying, Woman, I know him not. Chrysostomus: Quid ais, o Petre? Vox tua repente mutata est: os enim plenum fidei et amoris in odium perfidiamque conversum est: non tibi flagella, nondum sunt admota tormenta; qui te interrogat, nullus est eorum qui auctoritate sua possit formidinem incutere confitenti: mulier te simplici voce interrogat, et forte nec proditura confessum; nec tamen mulier, sed puella ostiaria, vile mancipium. AUG. What ails you, Peter, your voice is suddenly changed? That mouth full of faith and love, is turned to hatred and unbelief. Not yet awhile is the scourge applied, not yet the instruments of torture. Your interrogator is no one of authority, who might cause alarm to the confessor. The mere voice of a woman asks the question, and she perhaps not about to divulge your confession, nor yet a woman, but a door-keeper, a mean slave. Ambrosius: Sed ideo negavit Petrus, quia promisit incaute: non negat in monte, non in templo, non in sua domo, sed in praetorio Iudaeorum: ibi negat ubi Iesus ligatus est, ubi veritas non est. Negans autem dicit non novi illum: temerarium quippe erat ut diceret quia noverat eum quem mens humana non potest comprehendere: nemo enim novit filium nisi pater. Rursum secunda vice negat Christum; sequitur enim et post pusillum alius videns eum dixit: et tu de illis es. AMBROSE; Peter denied, because he promised rashly. He does not deny on the mount, nor in the temple, nor in his own house, but in the judgment-hall of the Jews. There he denies where Jesus was bound, where truth is not. And denying Him he says, I know him not. It were presumptuous to say that he knew Him whom the human mind can not grasp. For no one knows the Son but the Father. Again, a second time he denies Christ; for it follows, And after a little while another saw him, and said, You were also one of them. Augustinus de Cons. Evang: Intelligitur autem quod in hac secunda negatione a duobus est compellatus; ab ancilla scilicet, quam commemorant Matthaeus et Marcus, et ab alio quem commemorat Lucas. Hoc ergo quod hic Lucas dicit et post pusillum, iam egressus erat ianuam Petrus, et primum gallus cantaverat, ut Marcus dicit; iam redierat, ut, quemadmodum dicit Ioannes, ad focum stans iterum negaret; de qua negatione sequitur Petrus vero ait: o homo, non sum. AUG. And it is supposed that in the second denial he was addressed by two persons, namely, by the maid whom Matthew and Mark mention, and by another whom Luke speaks of. With respect then to what Luke here relates, And after a little while, &c. Peter had already gone out of the gate, and the cock had crowed the first time, as Mark says; and now he had returned, that, as John says, he might again deny standing by the fire. Of which denial it follows, And Peter said, Man, I am not. Ambrosius: Maluit enim se negare quam Christum; aut quia videbatur negare Christi societatem, utique se negavit. AMBROSE, For he preferred to deny himself rather than Christ, or because he seemed to deny being of the company of Christ, he truly denied himself. Beda: In hac autem negatione Petri dicimus, non solum ab eo negari Christum qui dicit eum non esse Christum, sed ab illo etiam qui, cum sit, negat se esse Christianum. BEDE; In this denial then of Peter we affirm that not only is Christ denied by him who says that He is not Christ, but by him also, who, being a Christian, says he is not. Ambrosius: Tertio quoque interrogatur; sequitur enim et intervallo facto quasi horae unius, alius quidam affirmabat dicens: vere et hic cum illo erat. AMBROSE; He is also asked a third time; for it follows, And about the space of one hour after, another confidently affirmed, saying, Of a truth this fellow also was with him. Augustinus: Quod Matthaeus et Marcus dicunt: post pusillum, quantum esset hoc temporis manifestat hic Lucas dicendo et intervallo facto quasi horae unius: de hoc autem intervallo tacet Ioannes. Item quod Matthaeus et Marcus non singulari, sed plurali numero enuntiant eos qui cum Petro agebant; cum Lucas et Ioannes unum dicant: facile est intelligere, aut pluralem numerum pro singulari usitata locutione usurpasse Matthaeum et Marcum, aut quod unus maxime, tamquam qui eum viderat, affirmabat; ceteri autem secuti eius fidem Petrum simul urgebant. Iam vero illud quod Matthaeus ipsi Petro dictum asseverat: nonne te vidi in horto? Marcus autem et Lucas inter se illos de Petro locutos: aut sententiam intelligimus tenuisse eos qui compellatum dicunt Petrum: tantum enim valet quod de illo coram illo dicebatur, quantum si illis diceretur; aut utroque modo dictum, et alios hunc, alios illum modum commemorasse. AUG. What Matthew and Mark call after a little while, Luke explains by saying, about the space of one hour after; but with regard to the space of time, John says nothing. Likewise when Matthew and Mark record not in the singular but in the plural number those who conversed with Peter, while Luke and John speak of one, we may easily suppose either that Matthew and Mark used the plural for the singular by a common form of speech, or that one person in particular addressed Peter, as being the one who had seen him, and that others trusting to his credit joined in pressing him. But now as to the words which Matthew asserts were said to Peter himself, Truly you are one of them, for your speech betrays you; as also those which to the same Peter, John declared to have been said, Did not I see you in the garden? whereas Mark and Luke state that they spoke to one another concerning Peter; we either believe that they held the right opinion who say that they were really addressed to Peter; (for what was said concerning him in his presence amounts to the same as if it had been said to him;) or that they were said in both ways, and that some of the Evangelists related them one way, some the other. Beda: Subdit autem nam et Galilaeus es: non quia alia lingua Galilaei atque alia loquerentur Hierosolymitae, qui utrique fuerunt Hebraei; sed quod una quaeque provincia et regio suas habendo proprietates usitatum loquendi sonum vitare non possit. Sequitur et ait Petrus: o homo, nescio quid dicis. BEDE; But he adds, For he is a Galilean; not that the Galileans spoke a different language from the inhabitants of Jerusalem, who indeed were Hebrews, but that each separate province and country having its own peculiarities could not avoid a vernacular tone of speech. It follows, And Peter said, know I know not what you say. Ambrosius: Hoc est, sacrilegia vestra nescio. Sed nos excusamus, ipse non excusavit; non enim satis est involuta responsio confitentis Iesum, sed aperta confessio: et ideo Petrus non de industria respondisse sic inducitur; quia postea recordatus est, et tamen flevit. AMBROSE; That is, I know not your blasphemies. But we make excuse for him. He did not excuse himself. For an involved answer is not sufficient for our confessing Jesus, but an open confession is required. And therefore Peter is not represented to have answered this deliberately, for he afterwards recollected himself, and wept. Beda: Solet autem sacra Scriptura saepe meritum causarum per meritum designare temporum; unde Petrus, qui media nocte peccavit, ad galli cantum poenituit; sequitur enim et continuo, illo adhuc loquente, gallus cantavit. Quia quod in tenebris oblivionis erravit, verae lucis rememoratione correxit. BEDE; Holy Scripture is often wont to mark the character of certain events by the nature of the times in which they take place. Hence Peter who sinned at midnight repented at cock-crow; for it follows, And immediately, while be yet spoke, the cock crew. The error he committed in the darkness of forgetfulness, he corrected by the remembrance of the true light. Augustinus de Cons. Evang: Galli autem cantum post trinam negationem Petri intelligimus, sicut Marcus expressit. AUG. The cock-crow we understand to have been after the third denial of Peter, as Mark has expressed it. Beda: Hunc gallum mystice opinor aliquem doctorum intelligendum, qui iacentes et somnolentos increpat, dicens: evigilate, iusti, et nolite peccare. BEDE; This cock must, I think, be understood mystically as some great Teacher, who rouses the listless and sleepy, saying, Awake, you righteous, and sin not. Chrysostomus: Admirare autem curam magistri, quia cum vinctus esset, multa utebatur provisione erga discipulum, quem nutu erigens ad lacrymas provocavit; sequitur enim et conversus dominus respexit Petrum. CHRYS. Marvel now at the case of the Master, who though in He was a prisoner, had exercised much forethought for His disciple, whom by a look He brought to Himself, and provoked to tears; for it follows, And the Lord turned, and looked upon Peter. Augustinus: Quod quomodo accipiendum sit, diligentius considerandum est. Dicit enim Matthaeus: Petrus enim sedebat foris in atrio; quod non diceret, nisi illa cum domino intus agerentur. Similiter et in eo quod dixit Marcus: et cum esset Petrus in atrio deorsum, ostendit non solum in interioribus, sed etiam in superioribus gesta quae dixerat. Quomodo ergo respicit dominus Petrum facie corporali? Quapropter mihi videtur illa respectio divinitus facta: et sicut dictum est: respice, et exaudi me; et: convertere, domine, libera animam meam, ita dictum arbitror conversus dominus respexit Petrum. AUG. How we should understand this requires some careful consideration; for Matthew says, Peter was sitting without in the hall, which he would not have said unless the transaction relating to our Lord were passing within. Likewise also, where Mark said, And as Peter was beneath in the hall, he shows that the things he had been speaking of took place not only within but in the upper part. How then did our Lord look upon Peter? not with His bodily face, since Peter was without in the hall among those who were warming themselves, while these things were going on in the inner part of the house. Wherefore, that looking upon Peter seems to me to have been done in a divine manner. And as it was said, Look you, and hear me, and Turn and deliver my soul, so I think the expression here used, The Lord turned and looked upon Peter. Beda: Respicere namque eius, misereri est: quia non solum cum agitur poenitentia, verum etiam ut agatur, Dei misericordia necessaria est. BEDE; For to look upon him is to have compassion, seeing that not only while penance is being practiced, but that it may be practiced, the mercy of God is necessary. Ambrosius: Denique quos Iesus respicit, plorant delictum; unde sequitur et recordatus est Petrus verbi domini quod dixerat: quia prius quam gallus cantet, ter me negabis. Et egressus foras Petrus flevit amare. Quare flevit? Quia erravit ut homo: lacrymas eius lego, satisfactionem non lego. Lavant lacrymae delictum, quod voce pudor est confiteri. Negavit primo et secundo, et non flevit, quia adhuc non respexerat dominus; negavit tertio, respexit eum Iesus, et amarissime flevit. Et tu si veniam vis mereri, dilue lacrymis culpam tuam. AMBROSE; Lastly, those whom Jesus looks upon weep for their sins. Hence it follows, And Peter remembered the word of the Lord, how he had said to him, Before the cock crow, you shall deny me thrice. And he went out, and wept bitterly. Why did he weep? Because he sinned as man. I read of his tears, I do not read of his confession. Tears wash away an offense which it is shame to confess in words. The first and second time he denied and wept not, for as yet our Lord had not looked upon him. He denied the third time, Jesus looked upon him, and he wept bitterly. So then if you will obtain pardon, wash away your guilt in tears. Chrysostomus: Non autem audebat Petrus palam flere, ne a lacrymis deprehenderetur; sed foras exiens lacrymabatur. Flebat autem non propter poenam; sed quia dilectum negaverat, quod molestius erat ei quolibet supplicio. CYRIL. Now Peter did not dare to weep openly, lest he should be detected by his tears, but he went out and wept. He wept not because of punishment, but because he denied his beloved Lord, which was more galling than any punishment.
Lectio 15
Augustinus de Cons. Evang: De Petri tentatione, quae inter domini contumelias facta est, non eodem ordine omnes narrant: nam illas primo commemorat Matthaeus et Marcus, deinde Petri tentationem: Lucas vero explicavit prius tentationem Petri, deinde domini contumelias, dicens et viri qui tenebant eum, illudebant ei, caedentes. AUG. The temptation of Peter which took place between the mockings of our Lord is not related by all the Evangelists in the same order. For Matthew and Mark first mention those, then Peter’s temptation; but Luke has first described the temptations of Peter, then the mockings of our Lord, saying, And the men that held Jesus mocked him, &c. Chrysostomus: Caeli et terrae dominus caesus sustinet, et patitur impiorum ridicula, formam nobis patientiae praebens. CHRYS. Jesus, the Lord of heaven and earth, sustains and suffers the mockings of the ungodly, giving us an example of patience. Theophylactus: Nec non dominus prophetarum, ut pseudopropheta deluditur. Sequitur et velaverunt eum, et percutiebant faciem eius; et interrogaverunt eum, dicentes: prophetiza nobis: quis est qui te percussit? THEOPHYL. Likewise the Lord of prophets is derided as a false prophet. It follows, And they blindfolded him. Beda: Haec quasi in contumeliam faciebant eius qui se a populis prophetam voluit haberi. Sed qui tunc caesus est colaphis Iudaeorum, caeditur etiam nunc blasphemiis falsorum Christianorum. Velaverunt autem eum, non ut eorum illa scelera non videat, sed ut a seipsis faciem eius abscondant. Haeretici autem et Iudaei et mali Catholici eum reprobis actibus exacerbantes, quasi illudentes, dicunt quis est qui te percussit? Dum ab illo suas cogitationes et opera tenebrarum cognosci non aestimant. This they did as a dishonor to Him who wished to be accounted by the people as a prophet. But He who was struck with the blows of the Jews, is struck also now by the blasphemies of false Christians. And they blindfolded Him, not that He should not see their wickedness, but that they might hide His face from them. But heretics, and Jews, and wicked Catholics, provoke Him with their vile actions, as it were mocking Him, saying, Who smote you? while they flatter themselves that their evil thoughts and works of darkness are not known by Him. Augustinus: Haec autem intelligitur passus dominus usque mane in domo principis sacerdotum, quo prius adductus est; unde sequitur et ut factus est dies, convenerunt seniores plebis et principes sacerdotum et Scribae, et duxerunt illum in Concilium suum, dicentes: si tu es Christus, dic nobis. AUG. Now our Lord is supposed to have suffered these things until morning in the house of the High Priest, to which He was first led. Hence it follows, And as soon as it was day, the elders of the people and the chief priests and the scribes came together, and led him into their council, saying, Are you the Christ? &c. Beda: Non veritatem desiderabant, sed calumniam praeparabant. Siquidem Christum hominem tantummodo de stirpe David venturum sperantes, hoc ab eo quaerebant, ut si diceret: ego sum Christus, calumniarentur, quod sibi arrogaret regiam potestatem. BEDE; They wished not for truth, but were contriving calumny. Because they expected that Christ would come only as man, of the root of David, they sought this of Him, that if He should say, “I am the Christ,” they might falsely accuse Him of claiming to Himself the kingly power. Theophylactus: Ipse vero sciebat eorum praecordia, quod qui non crediderant operibus, multo minus sermonibus crederent; unde sequitur et ait illis: si vobis dixero, non credetis mihi. THEOPHYL. He knew the secrets of their hearts, that they who had not believed His works would much less believe His words. Hence it follows, And he said to them, If I tell you, you will not believe, &c. Beda: Saepe enim dixerat se Christum esse: puta cum dicebat: ego et pater unum sumus: et cetera talia. Si autem interrogavero, non respondebitis mihi, neque dimittetis. Interrogaverat enim eos, quomodo dicerent Christum filium esse David, cum David in spiritu dominum num suum illum vocaverit; verum illi neque dicenti credere, neque interroganti respondere voluerunt. Quia autem semen David calumniari quaerebant, plus est quod audiunt. Sequitur ex hoc autem erit filius hominis sedens a dextris virtutis Dei. BEDE; For He had often, declared Himself to be the Christ; as when he said, I and my Father are one, and other such like things. And if I also ask you, you will not answer me. For He had asked them how they said Christ was the Son of David, whereas David in the Spirit called Him his Lord. But they wished neither to believe His words nor to answer His questions. However, because they sought to accuse falsely the seed of David, they hear something still farther; as it follows, Hereafter shall the Son of man sit on the right hand of the power of God. Theophylactus: Quasi dicat: non est vobis de cetero tempus sermonum et doctrinae: sed deinceps iudicii tempus erit, cum videbitis me filium hominis sedentem a dextris virtutis Dei. THEOPHYL. As if he said, There is no time left to you any longer for discourses and teaching, but hereafter shall be the time of judgment, when you shall see the Son of man, sitting on the right hand of the power of God. Cyrillus: Cum autem de Deo sessio dicitur, atque thronus, regia et universis principans dignitas designatur. Non enim putamus tribunal quoddam positum esse, cui credamus inniti dominum omnium; sed nec omnino dextrum, vel sinistrum esse penes divinam naturam: proprium enim est corporum figura, et locus et sessio. Qualiter autem paris honoris, paris quoque consessus filius videbitur esse, si non est secundum naturam filius, naturalem in se proprietatem habens patris? CYRIL; Whenever sitting and a throne are spoken of God, His kingly and supreme majesty is signified. For we do not imagine any judgment-seat to be placed, on which we believe the Lord of all takes His seat; nor again, that in any wise right hand or left hand appertain to the Divine nature; for figure, and place, and sitting, are the properties of bodies. But how shall the Son be seen to be of equal honor and to sit together on the same throne, if He is not the Son according to nature, having in Himself the natural property of the Father? Theophylactus: Hoc igitur audientes timere debebant; sed illi post haec verba magis insaniunt; unde sequitur dixerunt autem omnes: tu ergo es filius Dei? THEOPHYL. When then they heard this, they ought to have been afraid, but after these words they are the more frantic; as it follows, All said, &c. Beda: Quod se filium Dei dixerat, acceperunt in eo quod ait erit filius hominis sedens a dextris virtutis Dei. BEDE; They understood that He called Himself the Son of God in these words, The Son of man shall sit on the right hand of the power of God. Ambrosius: Dominus autem maluit se regem probare, quam diceret, ut condemnandi causam habere non possint qui quod obiciunt, hoc fatentur. Sequitur qui ait: vos dicitis quia ego sum. AMBROSE; The Lord had rather prove Himself a King than call Himself one, that they might have no excuse for condemning Him, when they confess the truth of that which they lay against Him. It follows, And he said, You say that I am. Cyrillus: Hoc autem dicente Christo, succensuit Pharisaeorum cohors, usurpans ignominiae vocem; unde sequitur at illi dixerunt: quid adhuc desideramus testimonium? Ipsi enim audivimus de ore eius. CYRIL; When Christ spoke this, the company of the Pharisees were very wroth, uttering shameful words; as it follows, Then said they, What need we any further witness? &c. Theophylactus: Ex quo patet quod inobedientes nulla commoda ferunt, revelatis sibi secretioribus; sed maiorem poenam acquirunt, propter quod talia oportet eis esse occulta THEOPHYL. Whereby it the manifest, that the disobedient reap no advantage, when the more secret mysteries are revealed to them, but rather incur the heavier punishment. Wherefore such things ought to be concealed from them.
Caput 23 CHAPTER XXIII Lectio 1
Augustinus de Cons. Evang: Postquam complevit Lucas narrando Petri negationem, recapitulavit quae cum domino gesta sunt circa mane, commemorans quaedam quae alii tacuerunt; atque ita contexuit narrationem, similia aliis narrans, cum dicit et surgens multitudo eorum duxerunt illum ad Pilatum. AUG. Luke, after he had finished relating the denial of Peter, recapitulated all that took place concerning our Lord during the morning, mentioning some particulars which the others omitted; and so he has composed his narrative, giving a similar account with the rest, when he says, And the whole multitude of them arose, and led him to Pilate, &c. Beda: Ut impleretur sermo Iesu quem de sua morte praedixit: tradetur gentibus, scilicet Romanis: nam Pilatus Romanus erat, eumque Romani in Iudaeam praesidem miserant. BEDE; That the word of Jesus might be fulfilled which He prophesied of His own death, He shall be delivered to the Gentiles, that is, to the Romans. For Pilate was a Roman, and the Romans had sent him as governor to Judea. Augustinus de Cons. Evang: Deinde apud Pilatum gesta sic narrat: coeperunt autem eum accusare, dicentes: hunc invenimus subvertentem gentem nostram, et prohibentem tributa dari Caesari, et dicentem se Christum regem esse. Hoc Matthaeus et Marcus non dixerunt, cum tamen dicerent quod eum accusabant; sed iste etiam ipsa crimina quae falso obiecerunt, aperuit. AUG. He next relates what happens before Pilate, as follows, And they began to accuse him, saying, We found this fellow perverting our nation, &c. Matthew and Mark do not give this, though affirming that they accused Him, but Luke has laid open the very charges which they falsely brought against Him. Theophylactus: Evidenter autem adversantur veritati: non enim dominus prohibuit dare censum, sed magis dare iussit. Qualiter autem populum subvertebat, an ut regnum aggrederetur? Sed hoc est incredibile cunctis: quia volente multitudine tota eum in regem eligere, sciens fugit. THEOPHYL. Most plainly are they opposed to the truth. For our Lord was so far from forbidding to give tribute, that He commanded it to be given. How then did He pervert the people? Was it that He might take possession of the kingdom? But this is incredible to all, for when the whole multitude wished to choose Him for their king, He was as aware of it, and fled. Beda: Duobus autem domino obiectis, scilicet quod et tributa Caesari dari prohibuerit, et se Christum regem diceret, potuit fieri ut illud quod dominus ait: reddite quae sunt Caesaris Caesari, etiam Pilatum audisse contigerit. Ideoque causam hanc quasi apertum Iudaeorum mendacium parvipendens, solum quod nesciebat, de regni verbo interrogandum putavit. Sequitur Pilatus autem interrogavit eum, dicens: tu es rex Iudaeorum? BEDE; Now two charges having been brought against our Lord, namely, that He forbade to pay tribute to Caesar, and called Himself Christ the King, it may be that Pilate had chanced to hear that which our Lord spoke, Render to Caesar the things which be Caesar’s; and therefore setting aside this accusation as a palpable lie of the Jews, he thought fit to ask concerning that alone of which he knew nothing, the saying about the kingdom; for it follows, Pilate asked him, saying, Are you the King of the Jews, &c. Theophylactus: Mihi videtur quod hoc a Christo quaesierit contemptum obiecti criminis subsannando; quasi dicat: tu pauper, humilis, nudus, cui nullus adiutor, accusaris de regni ambitione, ad quod opus est multorum adiutorium et sumptus. THEOPHYL. It seems to me that he asked this question of Christ by way of deriding the wantonness or hypocrisy of the alleged charge. As if he said, you a poor humble naked man, with none to help You, are accused of seeking a kingdom, for which you would need many to help You, and much money. Beda: Eodem autem verbo praesidi, quo et principibus sacerdotum respondet, ut propria sententia condemnetur; sequitur enim at ille respondens ait: tu dicis. BEDE; He answers the governor in the same words which He used to the Chief Priests, that Pilate might be condemned by his own voice; for it follows, And he answering said, You say. Theophylactus: Illi autem, cum nihil aliud faveret eorum calumniae, recurrunt ad clamorum subsidia; sequitur enim at illi invalescebant, dicentes: commovet populum, docens per universam Iudaeam, incipiens a Galilaea usque huc; quasi dicant: pervertit populum, nec in una parte tantum, sed a Galilaea incepit, et hucusque pervenit, transiens per Iudaeam. Puto autem eos non absque causa meminisse Galilaeae; sed volentes incutere timorem Pilato. Galilaei enim schismatici fuerunt, et nova tentantes, qualis fuit Iudas Galilaeus, cuius in actibus apostolorum fit mentio. THEOPHYL. Now they finding nothing else to support their calumny, have resort to the aid of clamor, for it follows, And they were the more fierce, saying, He stirs up the people, teaching throughout all Jewry, beginning from Galilee to this place. As if they said, He perverts the people, not in one part only, but beginning from Galilee He arrives at this place, having passed through Judea. I think then that they purposely made mention of Galilee, as desirous to alarm Pilate, for the Galileans were of a different sect and given to sedition, as, for example, Judas of Galilee who is mentioned in the Acts of the Apostles. Beda: His autem verbis non illum, sed se accusant. Docuisse enim populum et a pristini temporis ignavia docendo commovisse, talique actu totam terram promissionis pertransisse, non criminis, sed indicium est virtutis. BEDE; But with these words they accuse not Him, but themselves. For to have taught the people, and by teaching to have roused them from their former idleness, and doing this to have passed through the whole land of promise, was an evidence not of sin, but of virtue. Ambrosius: Accusatur autem dominus, et tacet, quia defensione non indiget: ambiant defendi qui timent vinci. Non ergo accusationem tacendo confirmat, sed despicit, non refellendo. Quid ergo timeret qui non ambit salutem? Salus omnium suam prodit, ut acquirat omnium. AMBROSE; Our Lord is accused and is silent, for He needs no defense. Let them cast about for defense who fear to be conquered. He does not then confirm the accusation by His silence, but He despises it by not refuting it. Why then should He fear who does not court safety? The Safety of all men forfeits His own, that He may gain that of all.
Lectio 2
Beda: Pilatus de praemissa accusatione non interrogandum dominum ratus, se ipsum magis nacta occasione cupit ab eo iudicando liberum reddere; unde dicitur Pilatus autem audiens Galilaeam, interrogavit si homo Galilaeus esset. Et ne contra eum quem insontem et propter invidiam traditum cognoverat, sententiam dare cogeretur, Herodi eum misit audiendum, ut ipse potius eum, qui eius patriae tetrarcha existebat, vel absolveret vel puniret. Sequitur et ut cognovit quod de Herodis potestate esset, remisit eum ad Herodem, qui et ipse Hierosolymis erat illis diebus. BEDE, Pilate having determined not to question our Lord concerning the above-mentioned accusation, is the rather glad now that an opportunity offers to escape from passing judgment upon Him. Hence it is said, When Pilate heard of Galilee, he asked whether the man were a Galilean. And lest he should be compelled to pass sentence against one whom he knew to be innocent, and delivered for envy sends Him to be heard by Herod, preferring that he who was the Tetrarch of our Lord’s country might be the person either to acquit or punish Him; for it follows, And as soon as he knew that he belonged to Herod’s jurisdiction. Theophylactus: In hoc sequitur legem Romanam, quae iubebat quemlibet a principe suae iurisdictionis condemnari. THEOPHYL. Wherein he follows the Roman law, which provided that every man should be judged by the governor of his own jurisdiction. Gregorius Moralium: Christi autem famam Herodes explorare voluit, cum eius miracula videre concupivit. Sequitur Herodes autem viso Iesu, gavisus est valde: erat enim cupiens ex multo tempore videre illum. GREG. Now Herod wished to make proof of Christ’s fame, desiring to witness His miracles; for it follows, And when Herod saw Jesus, he was glad, &c. Theophylactus: Non tamquam lucraturus quidquam utilitatis ex eius aspectu; sed patiens novorum cupidinem, credebat videre quemdam extraneum hominem; de quo audierat quod sapiens et mirificus esset; unde sequitur eo quod audierat multa de illo et sperabat signum aliquod videre ab eo fieri. Volebat etiam audire ab eo quid diceret; et ideo interrogat eum quasi derisorie se habens ad ipsum, et eum subsannans. Sequitur interrogabat autem illum multis sermonibus. Iesus, qui cuncta ratione peregit, et qui, teste David, suos sermones in iudicio disponit, pium esse iudicavit in talibus habere silentium: sermo enim prolatus ei cui nihil proficit, condemnationis fit causa; unde sequitur et ipse nihil ei respondebat. THEOPHYL. Not as though he was about to gain any benefit from the sight, but seized with curiosity he thought he should see that extraordinary man, of whose wisdom and wonderful works he had heard so much. He also wished to hear from His mouth what He could say. Accordingly he asks Him questions, making a sport of Him, and ridiculing Him. But Jesus, who performed all things prudently, and who, as David testifies, orders His words with discretion, thought it right in such a case to be silent. For a word uttered to one whom it profits nothing becomes the cause of his condemnation. Therefore it follows, But he answered him nothing. Ambrosius: Tacuit et nihil fecit: quia nec illius credulitas merebatur videre divina; et dominus iactantiam declinabat; et forte typice in Herode omnes impii significantur, qui si legi non crediderint et prophetis, mirabilia Christi opera in Evangelio videre non possunt. AMBROSE; He was silent and did nothing, for Herod’s unbelief deserved not to see Him, and the Lord shunned display. And perhaps typically in Herod are represented all the ungodly, who if they have not believed the Law and the Prophets, cannot see Christ’s wonderful works in the Gospel. Gregorius Moralium: Hoc etiam audientes nos oportet addiscere ut quoties auditores nostri nostra volunt quasi laudando cognoscere, non autem sua perversa mutare, omnino taceamus; ne si ostentationis studio verbum Dei loquimur, et illorum quae erat culpa esse non desinat, et nostra quae non erat, fiat. Multa autem sunt quae audientis animum produnt; maxime si auditores nostri et semper laudant quod audiunt, et nunquam quod laudant sequuntur. GREG. From these words we ought to derive a lesson, that whenever our hearers wish as if by praising us to gain knowledge from us, but not to change their own wicked course, we must be altogether silent, lest if from love of ostentation we speak God’s word, both they who were guilty cease not to be so, and we who were not become so. And there are many things which betray the motive of a hearer, but one in particular, when they always praise what they hear, yet never follow what they praise. Gregorius Moralium: Inquisitus ergo redemptor tacuit, expectatus miracula adhibere contempsit, seseque apud se in occultis retinens, eos quos exteriora quaerere comperit, ingratos foris reliquit, magis eligens aperte a superbientibus despici quam a non credentibus vacua voce laudari; unde sequitur stabant autem principes sacerdotum et Scribae constanter accusantes eum. Sprevit autem illum Herodes cum exercitu suo, et illusit indutum veste alba, et remisit ad Pilatum. GREG. The Redeemer therefore though questioned held His peace, though expected disdained to work miracles. And keeping Himself secretly within Himself, left those who were satisfied to seek for outward things, to remain thankless without, preferring to be openly set at nought by the proud, than be praised by the hollow voices of unbelievers. Hence it follows, And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a white robe. Ambrosius: Non otiosum quod veste alba induitur ab Herode, immaculatae tribuens indicia passionis, quod agnus Dei sine macula cum gloria mundi peccata susciperet. AMBROSE; It is not without reason that He is arrayed by Herod in a white robe, as bearing a sign of His immaculate Passion, that the Lamb of God without spot would take upon Himself the sins of the world. Theophylactus: Tu autem considera, quod per ea quae facit Diabolus, impeditur: congerit derisiones et opprobria in Christum, ex quibus declaratur quod dominus seditiosus non sit; alioquin non derideretur plebe reddita suspecta, et novitatibus gaudente. Missio autem Christi a Pilato ad Herodem fit amicitiae communis exordium, quasi Pilato non usurpante sibi subditos ditioni Herodis; unde subditur et facti sunt amici Herodes et Pilatus in ipso die: nam antea inimici erant ad invicem. Attende Diabolum ubique coniungentem disiuncta, ut Christi peragat necem. Erubescamus ergo nos, si causa nostrae salutis nec amicos in proprio foedere conservemus. THEOPHYL. Nevertheless, observe how the Devil is thwarted by the thing which He does. He heaps up scorn and reproaches against Christ, whereby it is made manifest that the Lord is not seditious. Otherwise He would not have been derided, when so great a danger was afloat, and that too from a people who were held in suspicion, and so given to change. But the sending of Christ by Pilate to Herod, becomes the commencement of a mutual friendship, Pilate not receiving those who were subject to Herod’s authority, as it is added, And they were made friends, &c. Observe the Devil every where uniting together things separate, that he may compass the death of Christ. Let us blush then, if for the sake of our salvation we keep not even our friends in union with us. Ambrosius: In typo etiam Herodis atque Pilati qui amici ex inimicis per Iesum Christum facti sunt, et plebis Israelis et populi gentilis figura servatur, quod per domini passionem utriusque sit futura concordia; ita tamen ut prius populus nationum capiat Dei verbum, et ad populum Iudaeorum fidei suae devotionem transmittat, ut illi quoque gloria maiestatis suae corpus vestiant Christi quod ante despexerant. AMBROSE; Under the type also of Herod and Pilate, who from enemies were made friends by Jesus Christ, is preserved the figure of the people of Israel and the Gentile nation; that through our Lord’s Passion should come to pass the future concord of both, yet so that the people of the Gentiles should receive the word of God first, and then transmit it by the devotion of their faith to the Jewish people; that they too may with the glory of their majesty clothe the body of Christ, which before they had despised. Beda: Vel hoc Herodis et Pilati foedus significat, quod gentiles et Iudaei genere et religione et mente dissidentes, in Christianis persequendis consentiunt. BEDE; Or this alliance between Herod and Pilate signifies that the Gentiles and Jews, though differing in race, religion, and character, agree together in persecuting Christians
Lectio 3
Augustinus de Cons. Evang: Rediens Lucas ad ea quae apud praesidem gerebantur, unde digressus erat ut narraret quod apud Herodem actum est, ita dicit: Pilatus autem convocatis principibus sacerdotum et magistratibus et plebe, dixit ad eos: obtulistis mihi hunc hominem quasi avertentem populum; et ecce ego coram vobis interrogans nullam causam invenio in homine isto ex his in quibus eum accusatis. Hic intelligimus eum praetermisisse quemadmodum a domino quaesierit quid accusatoribus responderet. AUG. Luke returns to those things which were going on before the governor, from which he had digressed in order to relate what took place with Herod; saying as follows, And Pilate, when he had called, yet from which we infer, that he has omitted the part wherein Pilate questioned our Lord what He had to answer to His accusers. Ambrosius: Hic Pilatus Christum absolvit iudicio, crucifigit ministerio. Ad Herodem mittitur, ad Pilatum remittitur; unde sequitur sed neque Herodes: nam remisi vos ad illum; et ecce nihil dignum morte actum est ei. Etsi uterque reum non pronuntiat, ob metum tamen, alienae crudelitati studiis Pilatus obsequitur. AMBROSE; Here Pilate, who as a judge acquits Christ, is made the minister of His crucifixion. He is sent to Herod, sent back to Pilate, as it follows, Nor yet Herod, for I sent you to him, and behold nothing worthy of death is done to him. They both refuse to pronounce Him guilty, yet for fear’s sake, Pilate gratifies the cruel desires of the Jews. Theophylactus: Duorum ergo virorum testimonio Iesus insons ostenditur; Iudaei vero, qui accusabant, nullum testem obtulerunt, cui credere oporteret. Vide ergo quomodo superet veritas. Iesus tacet, et testantur inimici: proclamant Iudaei, et nullus eorum attestatur clamoribus. THEOPHYL. Wherefore by the testimony of two men, Jesus is declared innocent, but the Jews s His accusers brought forward no witness whom they could believe. See then how truth triumphs. Jesus is silent, and His enemies witness for Him the Jews make loud cries, and not one of them corroborates their clamor. Beda: Pereant ergo scripta quae post tanto tempore contra Christum composita, non illum apud Pilatum magicae artis accusatum, sed componentes, apud dominum perfidiae et falsitatis accusandos esse demonstrant. BEDE; Perish then those writings, which composed so long a time after Christ, convict not the accused of magical arts against Pilate, but the writers themselves of treachery and lying against Christ. Theophylactus: Lentus ergo Pilatus, nec satis pro veritate severus, quia timebat accusationes, subiungit emendatum ergo illum dimittam. THEOPHYL. Pilate therefore lenient and easy, yet wanting in firmness for the truth, because afraid of being accused, adds, I will therefore chastise him and release him. Beda: Quasi dicat: flagris illum et ludibriis quantum iubetis afficiam, dummodo innoxium sanguinem non sitiatis. Sequitur necesse autem habebat dimittere eis per diem festum unum. Necesse habebat non imperialis legis sanctione, sed annua gentis consuetudine devictus, cui per talia gaudebat placere. BEDE; As if he said, I will subject Him to all the scourgings and mockings you desire, but do not thirst after the innocent blood. It follows, For of necessity he must release one to them, &c. an obligation not imposed by a decree of the imperial law, but binding by the annual custom of the nation whom in such things he was glad to please. Theophylactus: Romani enim Iudaeis concesserant secundum leges et ritus proprios conversari. Mos autem patrius erat Iudaeis petere damnatos a principe, sicut a Saule Ionatham petiverunt; unde et de eorum petitione nunc subditur exclamavit autem simul universa turba, dicens: tolle hunc, et dimitte nobis Barabbam. Qui erat propter seditionem quamdam factam in civitate, et homicidium, missus in carcerem. THEOPHYL. For the Romans permitted the Jews to live according to their own laws and customs. And it was a natural custom of the Jews to seek pardon of the prince for those who were condemned as they asked Jonathan of Saul. And hence it is now added, with respect to their petition, And they cried all at once, Away with this man, and release to us Barabbas, &c. Ambrosius: Non immerito homicidae absolutionem petunt qui flagitabant innocentis exitium. Tales leges habet iniquitas, ut quod oderit innocentia, scelus diligat. In quo tamen nominis interpretatio speciem dat figurae: Barabbas enim patris filius Latine dicitur. Illi ergo quibus dicitur: vos ex patre Diabolo estis, vero Dei filio, patris sui filium, idest Antichristum, praelaturi esse produntur. AMBROSE; Not unreasonably do they seek the pardon of a murderer, who were themselves demanding the death of the innocent. Such are the laws of iniquity, that what innocence hates, guilt loves. And here the interpretation of the name affords a figurative resemblance, for Barabbas is in Latin, the son of a father. Those then to whom it is said, You are your father the Devil, are represented as about to prefer t the true Son of God the son of their father, that is, Anti Christ. Beda: Haeret autem Iudaeis usque hodie sua petitio: quia enim data sibi optione, pro Iesu latronem, pro salvatore interfectorem elegerunt; merito salutem vitamque perdiderunt, et latrociniis se ac seditionibus intantum subiecerunt ut et patriam et regnum suum perdiderint. BEDE; Even to this day their request still clings to the Jews. For since when they had the choice given to them, they chose a robber for Jesus, a murderer for a Savior; rightly lost they both life and salvation, and became subject to such robberies and seditions among themselves as to forfeit both their country and kingdom. Theophylactus: Sic ergo gens olim sancta furit ad caedendum; Pilatus gentilis caedem prohibet; sequitur enim iterum autem Pilatus locutus est ad illos, volens dimittere Iesum. At illi succlamabant dicentes: crucifige, crucifige eum. THEOPHYL. Thus it came to pass, the once holy nation rages to slay, the Gentile Pilate forbids slaughter; as it follows, Pilate therefore spoke again to them, but they cried, out, Crucify, &c. Beda: Pessimo enim genere mortis occidere innocentem, hoc est crucifigere, desiderant. Pendentes enim in ligno crucifixi, clavis ad lignum pedibus manibusque confixis, producta morte necabantur, ne dolor citius finiretur. Verum a domino electa erat mors crucis, quam Diabolo superato, tamquam trophaeum, in frontibus fidelium erat positurus. BEDE; With the worst kind of death, that is, crucifixion, they long to murder the innocent. For they who hung on the cross, with their hands and feet fixed by nails to the wood, suffered a prolonged death, that their agony might not quickly cease; but the death of the cross was chosen by our Lord, as that which having overcome the Devil, He was about to place as a trophy on the brows of the faithful. Theophylactus: Tertio autem Pilatus Christum absolvit; sequitur enim ille autem tertio dixit ad illos: quid enim mali fecit iste? Nullam causam mortis invenio in eo. Corripiam ergo illum, et dimittam. THEOPHYL. Three times did Pilate acquit Christ, for it follows, And he said to them the third time, Why, what evil hat he done? I will chastise him, and let him go. Beda: Hanc correptionem qua populo satisfacere, ne usque ad crucifigendum salvatorem saevirent, ne Pilatus quaerebat, non solum obtulisse, sed etiam deridendo et flagellando exhibuisse, verba Ioannis testantur. Quia vero totam accusationem quam adversus dominum detulerunt, sollicita Pilati interrogatione videbant evacuatam, tandem ad solas se preces convertunt; unde sequitur at illi instabant vocibus magnis, postulantes ut crucifigeretur; et invalescebant voces eorum. BEDE, This chastisement wherewith Pilate sought to satisfy the people, lest their rage should go even so far as to crucify Jesus, John’s words bear testimony that he not only threatened but performed together with mockings and scourgings. But when they saw all their charges which they brought against the Lord baffled by Pilate’s diligent questioning, they resort at last to prayers only; entreating that He might be crucified. Theophylactus: Tertio clamant contra Christum, ut per trinam hanc vocem, suam esse occisionem Christi approbent, quam petendo extorserunt; sequitur enim et Pilatus adiudicavit fieri petitionem eorum. Dimisit autem illis eum qui propter homicidium et seditionem missus fuerat in carcerem; Iesum vero tradidit voluntati eorum. THEOPHYL. They cry out the third time against to be that by this third voice, they may approve the murder to e their own, which by their entreaties they extorted; for it follows, And Pilate gave sentence that it should be as they required. And he released him that for sedition and murder was cast in to prison, but delivered Jesus to their will. Chrysostomus: Putabant enim hoc se posse astruere, quod Iesus deterior esset latrone, et adeo nequam ut neque pro pietate neque pro festi praerogativa deberet liberari. CHRYS. For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy’s sake, or by the privilege of the feast, ought He to be let free.
Lectio 4
Glossa: Posita condemnatione Christi, convenienter agitur de crucifixione, cum dicitur et cum ducerent eum, apprehenderunt Simonem quemdam Cyrenensem venientem de villa, et imposuerunt ei crucem portare post Iesum. GLOSS. Having related the condemnation of Christ, Luke naturally goes on to speak of His crucifixion; as it is said, And as they led him away, they laid hold upon on Simon, &c. Augustinus de Cons. Evang: Ioannes autem narrat quod Iesus baiulabat sibi crucem: unde intelligitur quod ipse sibi portabat crucem cum exiret in eum qui dicitur Calvariae locum. Simon autem in itinere angariatus est, cui data est portanda crux usque ad locum: nullus enim aliorum acceptabat crucem baiulare, eo quod lignum detestabile putabatur; et ideo Simoni Cyrenaeo, quasi in quamdam iacturam imposuerunt crucem portare, quam alii recusabant. Hic adimpletur illud: cuius principatus super humerum eius: principatus enim Christi est crux eius, propter quam, secundum apostolum, Deus eum exaltavit. Et sicut in signum dignitatis alii balteum, alii mitram portant; sic et dominus crucem. Et si inquiras, invenies non aliter in nobis regnare Iesum, nisi per asperitates: quo fit ut deliciosi inimici sint Christi crucis.
AUG. But John relates that Jesus bore His own cross, from which is understood that He was Himself carrying His cross, when He went froth to that place which is called Calvary; but as they journeyed Simon was forced into the service on the road, and the cross was given him to carry as far as the place. THEOPHYL. For no one else accepted to bear the cross, because the wood was counted an abomination. Accordingly upon Simon the Cyrenian they imposed as it were to his dishonor the bearing of the cross, which others refused. Here is fulfilled that prophecy of Isaiah, Whose government shall be upon his shoulder. For the government of Christ is His cross; for which the Apostle says, God has exalted him. And as for a mark of dignity, some wear a belt, others a head dress, so our Lord the cross. And if you seek, you will find that Christ does not reign in us save by hardships, whence it comes that the luxurious are the enemies of the cross of Christ.
Ambrosius: Christus ergo crucem baiulans, iam trophaeum suum victor attulit; crux super humeros imponitur, quia sive Simon, sive ipse portaverit, et Christus in homine et homo portavit in Christo. Nec discordant Evangelistarum sententiae, quando concordat mysterium. Et bonus ordo nostri profectus est, ut prius crucis suae trophaea ipse erigeret, deinde martyribus traderet erigendum. Non Iudaeus est qui crucem portat, sed alienigena atque peregrinus, nec praecedit, sed sequitur, iuxta hoc quod scriptum est: tollat crucem suam, et sequatur me. AMBROSE; Christ therefore bearing His cross, already as a conqueror carried His trophies. The cross is laid upon His shoulders, because whether Simon or Himself bore it, both Christ bore it in the man, and the man in Christ. Nor do the accounts of the Evangelists differ, since the mystery reconciles them. And it is the rightful order of our advance that Christ should first Himself erect the trophy of His cross, then hand it down to be raised by His martyrs. He is not a Jew who bears the cross, but an alien and a foreigner, nor does he precede but follow, according as it is written, Let him take up his cross, and follow me. Beda: Simon autem obediens, Cyrene heres interpretatur; unde per eum populi gentium designantur, qui quondam peregrini et hospites testamentorum, nunc obediendo facti sunt Dei heredes. De villa autem Simon egrediens, crucem portat post Iesum, cum Paganis ritibus derelictis vestigia dominicae passionis obedienter amplectitur. Villa enim Graece pagos vocatur, a qua Pagani nomen trahunt. BEDE, Simon is by interpretation “obedient”, Cyrene “an heir” By this man therefore the people of the Gentiles are denoted who formerly foreigners and aliens to the covenant, have now by obedience been made heirs of God. But Simon coming out of a village, bears the cross after Jesus, because forsaking the pagan rites, he obediently embraces the footsteps of our Lord’s Passion. For a village is in Greek called, from whence Pagans derive their name. Theophylactus: Vel ille tollit crucem Christi, qui venit a villa, idest dimittit hunc mundum et opera eius, in Ierusalem, idest in supernam libertatem, tendens. Ex hoc etiam non modicum sumitur documentum. Quia enim ad modum Christi magister est, debet ipse prius tollere crucem, et timore Dei propriam carnem configere; et sic subditis et obedientibus eam imponere. Sequitur autem Christum etiam multitudo plebis et mulierum; nam subditur sequebatur autem illum multa turba populi et mulierum, quae plangebant et lamentabantur eum. THEOPHYL. Or he takes up the cross of Christ, who comes from the village; that is, he leaves this world and its labors, going forward to Jerusalem, that is heavenly liberty. Hereby also we receive no slight instruction. For to be a master after the example of Christ, a man must himself first take up his cross, and in the fear of God crucify his own flesh, that he may so lay it upon those that are subject and obedient to him. But there followed Christ a great company of people, and of women. Beda: Multa quidem turba crucem domini, sed non una eademque mente sequebatur: nam populus qui eius mortem impetraverat, ut morientem laetus aspiceret; mulieres vero, ut moriturum plorarent. Non autem ideo solus mulierum planctus sequebatur, quia non etiam innumerus virorum coetus de eius erat passione moestissimus; sed quia femineus, quasi contemptibilior, sexus liberius poterat quod senserat ostentare. BEDE; A large multitude indeed followed the cross of Christ, but with very different feelings. For the people who had demanded his death were rejoicing that they should see Him dying, the women weeping that he was about to die. But He was followed by the weeping only of women. Not because that vast crowd of men was not also sorrowful at His Passion, but because the less esteemed female sex could more freely give utterance to what they thought. Cyrillus: Amans etiam lacrymarum est semper sexus femineus, et mentem habens flexibilem ad pietatem. CYRIL; Women also are ever prone to tears, and have hearts easily disposed to pity. Theophylactus: Per hoc etiam significabatur quod multitudo magna Iudaeorum esset post crucem itura, credens in Iesum. Sed et mens infirma, quae significatur per feminam, si sumpta cordis contritione per poenitentiam fleat, sequitur Iesum propter nostram salutem afflictum. Flebant igitur mulieres per compassionem. Eum autem qui ultro patitur, flere non oportet, sed magis ei applaudere; et ideo eas flere vetat; sequitur enim conversus autem Iesus ad illas dixit: filiae Ierusalem, nolite flere super me. [ Theophlact: This also signified that a great multitude of Jews would go after the cross, believing in Jesus. But a weak mind, represented by a woman, if it is contrite of heart and weeps from repentance, if follows Jesus who was afflicted for our salvation. So the women weeped from compassion. Whoever suffers beyond this should not be weeped but applauded; therefore he forbids them to weep. There follows: "Jesus turned to them and said, Daughters of Jerusalem, do not weep over me." Beda: Cuius scilicet cita resurrectio mortem solvere potest, cuius mors et omnem mortem et ipsum mortis destructura est auctorem. Notandum autem, cum filias Ierusalem appellat, quod non solae quae cum eo venerant a Galilaea, sed et eiusdem urbis cives et mulieres adhaeserunt. [ Bede: His imminent resurrection can dissolve death, since his death would destroy all death and the very author of death. Note, however, when he calls them daughters of Jerusalem, that not only women who had come with him from Galilee were there, but also citizens and women from the city itself.] Theophylactus: Mandat deplorantibus eum in futura mala prospectum intendere, et super illis flere; sequitur enim super vos ipsas flete, et super filios vestros. THEOPHYL. He bids those who weep for him cast their eyes forward to the evils that were coming, and weep for themselves. Cyrillus: Significans in futuro mulieres liberis esse orbandas: nam irruente bello in terram Iudaeorum, cuncti simul peribunt magni et parvi; unde sequitur quia ecce venient dies in quibus dicent: beatae steriles, et ventres qui non genuerunt, et ubera quae non lactaverunt. CYRIL; Signifying that in the time to come women would be bereft of their children. For when war breaks out upon the land of the Jews. All shall perish, both small and great. Hence it follows, For, behold, the days are coming, in the which they shall say, Blessed are the barren, &c. Theophylactus: Cum scilicet feminae crudeliter suos assabunt filios, et venter qui produxerat, flebiliter iterato recipiet genitum. THEOPHYL. Seeing indeed that women shall cruelly roast their children, and the belly which had produced shall miserably again receive that which it bore. Beda: In quo die, venturae a Romanis obsidionis et captivitatis tempus significat, de quibus supra dixerat: vae praegnantibus et nutrientibus in illis diebus. Naturale est autem, imminente captivitate hostili, alta vel abdita, quibus abscondantur homines, refugia quaerere; unde sequitur tunc incipient montibus dicere: cadite super nos; et collibus: operite nos. Refert enim Iosephus, instantibus sibi Romanis, certatim Iudaeos cavernas montium colliumque petisse speluncas. Potest autem et ex superfluo quod beatificandas dicit steriles, de his intelligi qui utrolibet sexu se castraverunt propter regnum caelorum; montibus collibusque dici cadite super nos, et operite nos; cum quilibet suae fragilitatis memores, ingruente tentationum articulo, sublimium quorumcumque virorum quaesierint exemplis, monitis et precibus defendi. Sequitur quia si in viridi ligno haec faciunt, in arido quid fiet? BEDE; By these days He signifies the time of the siege and captivity which was coming upon them from the Romans, of which He had said before, Woe to them that are with child, and give suck in those days. It is natural, when captivity by an enemy is threatening, to seek for refuge in fastnesses or hidden places, where men may lie concealed. And so it follows, Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For Josephus relates, that when the Romans pressed hard upon them, the Jews sought hastily the caverns of the mountains, and the lurking places in the hills. It may be also that the words, Blessed are the barren, are to be understood of those of both sexes, who have made themselves eunuchs for the kingdom of heaven’s sake, and that it is said to the mountains and hills, Fall upon us, and Cover us, because all who are mindful of their own weakness, when the crisis of their temptations breaks upon them, have sought to be protected by the example, precept, and prayers, of certain high and saintly men. It follows, But if they do these things in a green tree, what shall be done in the dry? Gregorius Moralium: Se lignum viride, et nos lignum aridum dixit: quia ipse in se vim divinitatis habuit; nos vero, qui puri homines sumus, lignum aridum appellamur. GREG. He has called Himself the life and strength of the Divine nature; but we who are mere men are called the dry wood. Theophylactus: Quasi dicat Iudaeis: si ergo in me, lignum fructiferum, iugiter virens, taliter saevierunt Romani, quid non attentabunt erga vos? Populum dico, quasi lignum aridum, privatum qualibet vivificante virtute, nec ullum fructum ferentem. THEOPHYL. As though He said to the Jews, If then the Romans have so raged against Me, a fruit-bearing and ever flourishing tree, what will they not attempt against you the people, who are a dry tree, destitute of every life-giving virtue, and bearing no fruit? Beda: Vel quasi omnibus diceret: si ego, qui peccatum non feci, lignum vitae appellatus, sine igne passionis a mundo non exeo; quid putas eis manere tormenti qui sunt fructibus vacui? BEDE; Or as if He spoke to all: If I who have done no sin being called the tree of life, do not depart form the world without suffering the fire of my Passion, what torment think you awaits those who are barren of all fruits? Theophylactus: Malam autem opinionem de domino innuere volens Diabolus, etiam latrones faciebat crucifigi cum eo; unde sequitur ducebantur autem et alii duo nequam cum eo ut interficerentur. THEOPHYL. But the Devil, desiring to engender an evil opinion of our Lord, caused robbers also to be crucified with Him; whence it follows, And there were two other malefactors led with him to be put to death.
Lectio 5
Athanasius: Ubi corruptum est genus humanum, ibi Christus proprium corpus exposuit; ut ubi seminata est corruptio, ibidem incorruptio oriatur: propter quod in loco Calvariae crucifigitur; dicitur enim et postquam venerunt in locum qui vocatur Calvariae, ibi crucifixerunt eum: quem locum doctores Iudaeorum aiunt esse sepulcrum Adae. ATHAN, When mankind became corrupted, then Christ manifested His own body, that where corruption has been pass seen, there might spring up incorruption. Wherefore He is crucified in the place of Calvary; which place the Jewish doctors say was the burial-place of Adam. Beda: Vel aliter. Foris portam loca erant in quibus truncabantur capita damnatorum, et Calvariae, idest decollatorum, sumpserunt nomen. Et sic pro omnium salute quasi noxius inter noxios crucifigitur; ut ubi abundavit peccatum, superabundet et gratia. BEDE; Or else, without the gate were the places where the heads of condemned criminals were cut off, and they received the name of Calvary, that is, beheaded. Thus for the salvation of all men the innocent is crucified among the guilty, that where sin abounded, there grace might much more abound. Cyrillus: Non autem ipse unigenitus Dei filius in propria natura qua Deus est, passus est quae sunt corporis; sed magis in natura terrena. Decet enim utrumque de uno et eodem filio dici: scilicet et non pati divine, et passum esse humanitus. CYRIL; The only-begotten Son of God did not Himself in His own nature in which He is God suffer the things which belong to the body, but rather in His earthly nature. For of one and the same Son both may be affirmed, namely, that He does not suffer in His divine nature, and that He suffered in His human. Eusebius: Si autem aliter post conversationem cum hominibus evanescens subito evolaret, fugiens mortem: ab hominibus compararetur phantasmati: et quemadmodum si quis incombustibile quoddam nobis vas et praevalens ignis naturae vellet ostendere, flammae illud traderet, et consequenter a flamma illud illaesum extraheret, sic Dei verbum volens ostendere instrumentum, quo usus est ad humanam salutem, esse praevalens morti; mortale morti exposuit ad demonstrandam eius naturam; deinde post modicum a morte illud eripuit in signum divinae virtutis. Et prima quidem causa mortis Christi haec est: secunda vero divinae potestatis ostensio, corpus Christi inhabitantis: cum enim antiquitus deificarent homines, communem exitum mortis sortito, quos heroas et divos nominabant: docuit illum solum mortuum verum esse fatendum quem bravia victoriae, morte prostrata, decorant. Tertia ratio est victima pro toto genere hominum mactanda; qua oblata, tota potestas Daemonum periit, et error quilibet est sedatus. Est et alia causa salutiferae mortis: ut discipuli occulta fide conspicerent resurrectionem post mortem; ad quam propriam spem erigere docebantur; ut mortem contemnentes, agonem contra errores inirent alacriter. EUSEBIUS. But if, on the contrary, after His intercourse with men, He suddenly disappeared, flying away to avoid death, He might be likened by man to a phantom. And just as if any one wished to exhibit some incombustible vessel, which triumphed over the nature of fire, he would put it into the flame, and then directly draw it out from the flame unharmed; so the Word of God, wishing to show that the instrument which He used for the salvation of men was superior to death, exposed His mortal body to death to manifest His nature, then after a little rescued it from death by the force of His divine power. This is indeed the first cause of Christ’s death. But the second is the manifestation of the divine power of Christ inhabiting a body. For seeing that men of old deified those who were destined to a like end with themselves, and whom they called Heroes and Gods, He taught that He alone of the dead must be acknowledged the true God, who having vanquished death is adorned with the rewards of victory, having trodden death under His feet. The third reason is, that a victim must be slain for the whole race of mankind, which being offered, the whole power of the evil spirits was destroyed, and every error put to silence. There is also another cause of the health-giving death, that the disciples with secret faith might behold the resurrection after death. Whereunto they were taught to lift up their own hopes, that despising death they might embark cheerfully in the conflict with error. Chrysostomus: Non autem sui mortem, quam non habebat, cum sit vita, sed hominum, venit consumpturus salvator: unde non propria morte corpus deposuit, sed ab hominibus illatam sustinuit. Sed et si aegrotavisset corpus eius, et in conspectu omnium solveretur, inconveniens erat eum qui sanaret aliorum languores, habere proprium corpus affectum languoribus. Sed et si absque aliquo morbo seorsum alicubi corpus deposuisset, ac deinde rursus se offerret, non crederetur ei de resurrectione disserenti: oportet enim mortem resurrectionem praecedere. Cur ergo resurrectionem palam quidem praedicaret, clanculo vero moreretur? Nimirum si latenter haec evenissent, quod excogitarent homines incredulitatis calumnias? Quomodo pateret Christi in mortem victoria, nisi coram omnibus eam patiens, per incorruptionem corporis probasset extinctam? Sed dices: decebat saltem gloriosam mortem sibi excogitare, ut evitaret ignominiam crucis. Sed et si hoc fecisset, suspectum se reddidisset, quasi non habens virtutem contra quamlibet mortem. Sicut ergo pugil prosternens illum quem hostes obtulerint, ostenditur excellentior omnibus; sic omnium vita ab hostibus illatam, quam putabant esse diram et infamem et detestabilem, mortem in cruce suscepit, ut hac interempta, dominium mortis totaliter destruatur. Propter quod non caput ei amputatur ut Ioanni; neque sectus est, ut Isaias; ut corpus integrum et indivisibile morti servet, et non fiat occasio volentibus Ecclesiam dividere. Volebat etiam supportare quam incurreramus maledictionem; maledictam mortem, scilicet crucis, suscipiendo, secundum illud Deut. 21: maledictus homo qui pendet in ligno. In cruce etiam expansis manibus moritur, ut altera quidem manu veterem populum, altera eos qui sunt ex gentibus trahat, utrosque sibi coniungens. Moriens etiam in cruce a Daemonibus expiat aerem, et ascensum nobis parat in caelum. ATHAN. Now our Savior came to accomplish not His own death, but that of man, for He experienced not death who is Life. Therefore not by His own death did He put off the body, but He endured that which was inflicted by men. But although His body had been afflicted, and was loosed in the sight of all men, yet was it not fitting that He who should heal the sicknesses of others should have His own body visited with sickness. But yet if without any disease He had put off His body apart in some remote place, He would not be believed when speaking of His remote place, For death must precede resurrection; why then should He openly proclaim His resurrection, but die in secret? Surely if these things had happened secretly, what calumnies would unbelieving men have invented? How would the victory of Christ over death appear, unless undergoing it in the sight of all men. He had proved it to be swallowed up by the incorruption of His body? But you will say, At least He ought to have devised for Himself a glorious death, to have avoided the death of the cross. But if He had done this, He would have made Himself suspected of not having power over every kind of death. As then the champion by laying prostrate whomsoever the enemy has opposed to him is shown to be superior to all, so the Life of all men took upon Him that death which His enemies inflicted, because it was the most dreadful and shameful, the abominable death upon the cross, that having destroyed it, the dominion of death might be entirely overthrown. Wherefore His head is not cut off as John’s was He was not sawn asunder as Isaiah, that He might preserve His body entire, and indivisible to death, and not become an excuse to those who ho would divide the Church. For He wished to bear the curse of sin which we had incurred, by taking upon Him the accursed death of the cross, as it is said, Cursed is he that hangs upon a tree. He dies also on the cross with outstretched hands, that with one indeed He may draw to Him the ancient people, with the other the Gentiles joining both to Himself. Dying also on the cross He purges the air of evil spirits, and prepares for us an ascent into heaven. Theophylactus: Quia etiam per lignum mors intraverat, necesse erat ut per lignum exterminaretur; et ut dominus per ligni dolores invictus transiens confutaret delectationem provenientem ex ligno. THEOPHYL. Because also by a tree death had entered, it must needs be that by a tree it should be abolished, and that the Lord passing unconquered through the pains of a tree should subdue the pleasures which flow from a tree. Gregorius Nyssenus: Sed et figura crucis a medio contactu in quatuor extrema partita, significat virtutem et providentiam eius qui in ea pependit, ubique diffusam. GREG NYSS. But the figure of the cross from one center of contact branching out into four separate terminations, signifies the power and providence of Him who hung upon it extending every where. Augustinus de quaest. Nov. et Veter. Testam.: Non frustra etiam tale genus mortis elegit, ut latitudinis et altitudinis et longitudinis et profunditatis, de quibus apostolus loquitur, magister existeret. Nam latitudo est in eo ligno quod transversum desuper figitur: hoc ad bona opera pertinet, quia ibi extenduntur manus. Longitudo in eo quod ab ipso ligno usque ad terram conspicuum est: ibi enim quodammodo statur, idest persistitur et perseveratur; quod longanimitati tribuitur. Altitudo est in ea ligni parte quae ab illo quod transversum figitur, sursum versus relinquitur: hoc est ad caput crucifixi, quia bene sperantium superna expectatio est. Iam vero illud ex ligno quod fixum occultatur, unde totum illud exurgit, profunditatem significat gratuitae gratiae. AUG. For not without reason did He choose this kind of death, in order that He might be the master of breadth and length, and heighth and depth. For breadth lies in that cross piece of wood which is fastened from above. This belongs to good works, because on it the hands are outstretched. Length lies in that which is seen reaching from the former piece to the ground, for there in a certain manner we stand, that is, abide firm or persevere. And this is applied to long-suffering. Heighth is in that piece of wood which is left reaching upwards from that which is fixed across, that is, to the head of the Crucified; for the expectation of those who hope for better things is upward. Again, that part of the wood which is fixed hidden in the ground, signifies the depth of unrestrained grace. Chrysostomus: Duos etiam latrones utrinque crucifixerunt, ut eorum suspicionis fieret particeps; unde sequitur et latrones, unum a dextris, alterum a sinistris. Sed non ita evenit: nam de illis nihil dicitur; huius autem crux ubique honoratur. Reges diademata deponentes, assumunt crucem: in purpuris, in diadematibus, in armis, in mensa sacrata, ubique terrarum crux emicat. Non talia sunt humana: viventibus enim illis qui egerunt strenue, arrident propria gesta, his autem pereuntibus pereunt. Sed in Christo totum contrarium: nam ante crucem omnia moesta; ut autem crucifixus est, omnia clariora facta sunt; ut noscas non purum hominem esse crucifixum. CHRYS. Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honored. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the consecrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those who have acted nobly are mocked by their own actions, and when they perish their actions perish also. But in Christ it is quite different. For before the cross all things were gloomy, after it all things are joyful and glorious, that you may know that not a mere man was crucified. Beda: Duo autem latrones cum Christo crucifixi significant eos qui sub fide Christi, vel agonem martyrii vel continentiae arctioris instituta subeunt; sed qui haec pro aeterna gloria faciunt, dexteri latrones; qui autem humanae laudis intuitu, sinistri latronis actus imitantur. BEDE; But the two robbers crucified with Christ signify those who under the faith of Christ undergo either the pains of martyrdom, or the rules of a still stricter continence. But they do this for eternal glory, who imitate the actions of the thief on the right hand; while they who do it to gain the praise of men, imitate the thief on the left hand.
Lectio 6
Chrysostomus: Quia dominus dixerat: orate pro persequentibus vos, hoc etiam crucem ascendens fecit; unde sequitur Iesus autem dicebat: pater, dimitte illis: non quia non posset ipse relaxare, sed ut nos pro persequentibus orare doceret, non solum verbo, sed et opere. Dixit autem dimitte eis, si poenituerunt: favet enim poenitentibus, si velint post tantam nequitiam, reatus per fidem diluere. CHRYS. Because the Lord had said, Pray for them that persecute you, this likewise He did, when He ascended the cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to pardon them, but that He might teach us to pray for our persecutors, not only in word, but in deed also. But He says, Forgive them, if they should repent. For He is gracious to the penitent, if they are willing after so great wickedness to wash away their guilt by faith. Beda: Neque putandum est hic eum frustra orasse; sed in eis qui post eius passionem crediderunt, quod orabat, impetrasse. Notandum sane, quod non pro eis oravit qui filium Dei intellexerunt crucifigere, nec confiteri voluerunt; sed pro eis qui nesciebant quid facerent, zelum Dei habentes, sed non secundum scientiam; unde subdit non enim sciunt quid faciunt. BEDE; For must we imagine here that He prayed in vain, but that in those who believed after His passion He obtained the fruit of His prayers? It must be remarked, however, that He prayed not for those who chose rather to crucify, than to confess Him whom they knew to be the Son of God, but for such as were ignorant what they did, having a zeal for God, but not according to knowledge, as He adds, For they know not what they do. Graecus: Permanentes vero post crucem in infidelitate nullus per ignorantiam iuvari putabit, signis, miraculis, sonora voce eum praedicantibus esse Deum. GREEK EX. But for those who after the crucifixion remain in unbelief, no one can suppose that they are excused by ignorance, because of the notable miracles that with aloud voice proclaimed Him to be the Son of God. Ambrosius: Refert ergo considerare qualis crucem ascendat: nudum enim video. Talis ergo ascendat qui saeculum vincere parat, ut saeculi adiumenta non quaerat. Victus est autem Adam qui vestimenta quaesivit; vicit ille qui tegumenta deposuit, et talis ascendit quales nos auctore Deo natura formavit; talis in Paradiso primus homo habitaverat, talis in Paradisum homo secundus intravit. Pulchre autem ascensurus crucem regalia vestimenta deposuit, ut scias quasi hominem passum esse, non quasi Deum regem, etsi utrumque Christus. AMBROSE; It is important then to consider, in what condition He ascends the cross; for I see Him naked. Let him then who prepares to overcome the world, so ascend that he seek no the appliances of the world. Now Adam was overcome who sought for a covering. He overcame who laid aside His covering. He ascends such as nature formed us, God being our Creator. Such as the first man had dwelt in paradise, such did the second man enter paradise. But about to ascend the cross rightly, did He lay aside His royal garments, that you may know that He suffered not as God, but as man, though Christ is both. Athanasius: Qui etiam cunctas conditiones nostras causa nostri suscepit, induit vestimenta nostra, signa mortificationis Adae, ut exuat illa et horum vice induat nos vitam et incorruptionem. Sequitur dividentes vero vestimenta eius, miserunt sortes. ATHAN. He also who for our sakes took upon him all our conditions, put on our garments, the signs of Adam’s death, that He might put them off, and in their stead clothe us with life and incorruption. It follows, And they parted his raiment among them, and cast lots. Theophylactus: Forsitan enim plures eorum egebant; vel forte magis ad opprobrium hoc faciebant et ex quadam lascivia: quid enim pretiosum inveniebant in vestibus? THEOPHYL. For perhaps many of them were in want. Or perhaps rather they did this as a reproach, and from a kind of wantonness. For what treasure did they find in His garments? Beda: In sorte autem gratia Dei commendata est: quia cum sors mittitur, non personae cuiusdam vel meritis, sed occulto Dei iudicio ceditur. BEDE; But in the lot the grace of God seems to be commended; for when the lot is cast, we yield not to the merits of any person, but to the secret judgment of God. Augustinus de Cons. Evang: Hoc quidem breviter dictum est a tribus Evangelistis; Ioannes autem distinctius hic explicat quemadmodum hoc gestum sit. AUG. This matter indeed was briefly related by the three first Evangelists, but John more distinctly explains how it was done. Theophylactus: Deludentes igitur hoc agebant: nam ubi principes subsannabant, quid dicere oportet de vulgo? Sequitur enim et stabat populus, qui scilicet petierat eum crucifigi, expectans, scilicet finem; et deridebant eum principes cum eis. THEOPHYL. They did it then mockingly. For when the rulers scoffed, what can we say of the crowd? For it follows, And the people stood, who in truth had entreated that He should be crucified, waiting, namely, for an end. And the rulers also with them derided. Augustinus de Cons. Evang: Quia principes dixit, nec addidit sacerdotum, omnes primates generali nomine complexus est, ut ibi possent intelligi Scribae et seniores. AUG. Having mentioned the rulers, and said nothing of the priests, St. Luke comprehended under a general name all the chief men, so that hereby may be understood both the scribes and the elders. Beda: Quia etiam nolentes confitentur quod alios salvos facit; sequitur enim dicentes: alios salvos fecit, seipsum salvum faciat, si hic est Christus Dei electus. BEDE; And these also unwillingly confess that He saved others, for it follows, Saying, He saved others, let him save himself, &c. Athanasius: Dominus autem vere salvator non salvando seipsum, sed creaturam liberando, volebat cognosci salvator. Neque enim medicus, quia sibi medetur, medicus esse cognoscitur, nisi erga languidos artem probet: sic dominus salvator existens, non habebat opus salutis, neque descendendo de cruce volebat cognosci salvator, sed moriendo; multo namque maiorem salutem mors salvatoris affert hominibus quam descensus de cruce. ATHAN. Now our Lord being truly the Savior wished not by saving Himself, but by saving His creatures, to be acknowledged the Savior. For neither is a physician by healing himself known to be physician by healing himself known to be a physician, unless he also gives proof of his skill towards the sick. So the Lord being the Savior had no need of salvation, nor by descending from the cross did He wish to be acknowledged the Savior, but by dying. For truly a much greater salvation does the death of the Savior bring to men, than the descent from the cross. GREEK Graecus: Videns autem Diabolus nullum esse sibi defensaculum, titubabat; et quasi aliud non valens, tentavit ulterius propinari salvatori acetum ad bibendum; sequitur enim illudebant autem ei et milites accedentes, et acetum offerentes illi: quod contra seipsum facere Diabolus ignorabat: nam amaritudinem irae ex praevaricatione legis actam, qua cunctos detinebat, salvatori praebebat; quam illa sumens consumebat, ut vice aceti, vinum det nobis in potum, quod sapientia miscuit. EX. Now the Devil, seeing that there was no protection for him, was at a loss, and as having no other resource, tried at last to offer him vinegar to drink. But he knew not that he was doing this against himself; for the bitterness of wrath caused by the transgression of the law, in which he kept all men bound, he now surrendered to the Savior, who took it and consumed it, in order that in the place of vinegar, He might give us wine to drink, which wisdom had mingled. Theophylactus: Obtulerunt autem milites Christo acetum, quasi regi subministrantes; sequitur enim dicentes: si tu es rex Iudaeorum, salvum te fac. THEOPHYL. But the soldiers offered Christ vinegar, as it were ministering to a king, for it follows, saying, If you are the king of the Jews, save yourself. Beda: Et notandum, quod Iudaei vocabulum Christi Scripturae sibi auctoritate creditum blasphemantes irrident; milites vero, utpote Scripturarum nescii, non Christo, sed regi Iudaeorum insultant. BEDE; And it is worthy of remark, that the Jews blaspheme and mock the name of Christ, which was delivered to them by the authority of Scripture; whereas the soldiers, as being ignorant of the Scriptures, insult not Christ the chosen of God, but the King of the Jews.
Lectio 7
Theophylactus: Aliam attende sagacitatem Daemonis agitatam in Christum: triplici enim litterarum figura promulgabat accusationem Iesu, ne scilicet quemquam transeuntium lateat quod ob hoc suspensus fuerat, quia se regem faciebat; dicitur enim erat autem et superscriptio scripta super illum litteris Graecis, Latinis et Hebraicis: hic est rex Iudaeorum: per quod significabatur, potentissimas gentium quales erant Romani, prudentissimas, quales Graeci, maxime Deum colentes, quale fuit Iudaeorum genus, subici debere imperio Christi. THEOPHYL. Observe a second time the device of the devil turned against himself. For in letters of three different characters he published the accusation of Jesus, that in truth it might not escape one of the passers by, that He was crucified because He made Himself King. For it is said, In Greek, Latin, and Hebrew, by which it was signified, that the most powerful of the nations, (as the Romans,) the wisest, (as the Greeks,) those who most worshipped God, (as the Jewish nation,) must be made subject to the dominion of Christ. Ambrosius: Merito autem supra crucem ponitur titulus; quia non humani corporis, sed divinae potestatis est regnum quod habet Christus. Lego titulum regis Iudaeorum, cum lego: regnum meum non est de hoc mundo; lego causam Christi super caput eius scriptam, cum lego: et Deus erat verbum: caput enim Christi Deus. AMBROSE; And rightly is the title placed above the cross, because Christ’s kingdom is not of the human body, but of the power of God. I read the title of the King of the Jews, when I read, My kingdom is not of this world. I read the cause of Christ written above His head, when I read, And the Word was God. For the head of Christ is God. Cyrillus: Alter autem latronum eadem cum Iudaeis eructabat; sequitur enim unus autem de his qui pendebant latronibus blasphemabat eum, dicens: si tu es Christus, salvum fac teipsum et nos. Alter refrenabat voces ipsius; sequitur enim respondens autem alter increpabat eum, dicens: neque tu times Deum, qui in eadem damnatione es? Sed et proprium reatum confessus est, subdens et nos quidem iuste, nam digna factis recipimus. CYRIL; Now one of the thieves uttered the same revilings as the Jews, but the other tried to check his words, while he confessed his own guilt, adding, We indeed justly, for we receive the due reward of our deeds. Chrysostomus: Hic fungitur vice iudicis, condemnatus, et incipit de veritate censere qui coram Pilato post multa tormenta confessus est scelera. Quia aliud est homo censor, quem latent intima, et aliud Deus, qui mentes penetrat: et ibi quidem post confessionem poena subsequitur, hic autem confessio fit ad salutem. Sed et Christum pronuntiat innocentem, cum subdit hic vero nihil mali fecit; quasi dicat: novam vide iniuriam; honestatem damnari cum scelere. Nos viventes occidimus, hic mortuos suscitavit; nos aliena sumus furati, hic et sua iubet tribuere. Beatus igitur latro astantes docebat, talia disserens, quibus alterum increpabat. Sed ut videt extinctos auditus astantium, redit consequenter ad eum qui novit praecordia; sequitur enim et dicebat ad Iesum: domine, memento mei cum veneris in regnum tuum. Crucifixum aspicis, at dominum profiteris: condemnati vides figuram, et regis praedicas dignitatem: mille malis imbutus, postulas iustitiae fontem reminisci tuae nequitiae. Sed dices: video quidem apparens opprobrium, sed intueor latens regnum; et tu avertis mea publica scelera, et acceptas fidem intentionis occultae. Discipulum veritatis usurpavit nequitia, discipulum nequitiae non commutabit veritas? CHRYS. Here the condemned performs the office of judge, and he begins to decide concerning truth who before Pilate confessed his crime only after many tortures. For the judgment of man from whom secret things are hid is of one kind; the judgment of God who searches the heart of another. And in the former case punishment follows after confession, but here confession is made to salvation. But he also pronounces Christ innocent, adding, But this man has done nothing wrong: as if to say, Behold a new injury, that innocence should be condemned with crime. We kill the living, He raised the dead. We have stolen from others, He bids us give up even what is our own. The blessed thief thus taught those that stood by, uttering the words by which he rebuked the other. But when he saw that the ears of those who stood by were stopped up, he turns to Him who knows the hearts; for it follows, And he said to Jesus, Lord, remember me when you come into your kingdom. You behold the Crucified, and you acknowledge Him to be your Lord. You see the form of a condemned criminal, and you proclaim the dignity of a king. Stained with a thousand crimes, you ask the Fountain of righteousness to remember your wickedness, saying, But I discover your hidden kingdom; and you turn away my public iniquities, and accept the faith of a secret intention. Wickedness usurped the disciple of truth, truth did not change the disciple of wickedness. Gregorius Moralium: In cruce clavi manus eius pedesque ligaverant; nihilque a poenis in eo liberum nisi cor et lingua remanserunt. Inspirante Deo, totum illud ei obtulit quod in se liberum invenit; ut iuxta hoc quod scriptum est corde crederet ad iustitiam, ore confiteretur ad salutem. Tres autem virtutes quas apostolus memorat, subito repletus gratia, et accepit latro, et servavit in cruce. Fidem namque habuit, qui regnaturum Deum credidit, quem secum pariter morientem vidit: spem habuit, qui regni eius aditum postulavit: qui caritatem quoque in morte sua vivaciter tenuit, qui fratrem et collatronem pro simili scelere morientem de iniquitate sua redarguit. GREG. On the cross nails had fastened his hands and feet, and nothing remained free from torture, but his heart and tongue. By the inspiration of God, the thief offered to Him the whole which he found free, that as it is written, With the heart he might believe to righteousness, with the mouth he might confess to salvation. But the three virtues which the Apostle speaks of, the thief suddenly filled with grace both received and preserved on the cross. He had faith, for example, who believed that God would reign whom he saw dying equally with himself. He had hope who asked for an entrance into His kingdom. He preserved charity also zealously in his death, who for his iniquity reproved his brother and fellow-thief, dying for a like clime to his own. Ambrosius: Pulcherrimum autem datur affectandae conversionis exemplum, quod tam cito latroni venia relaxatur. Cito ignoscit dominus, quia cito ille convertitur, et uberior est gratia quam precatio: semper enim dominus plus tribuit quam rogatur. Ille rogabat, ut memor sui esset; de domino autem sequitur et dixit illi Iesus: amen dico tibi, hodie mecum eris in Paradiso. Vita est enim esse cum Christo; et ubi Christus, ibi regnum. AMBROSE; A most remarkable example is here given of seeking after conversion, seeing that pardon is so speedily granted to the thief. The Lord quickly pardons, because the thief is quickly converted. And grace is more abundant than prayer; for the Lord ever gives more than He is asked for. The thief asked that He should remember him, but our Lord answers, Verily I say to you, This day shall you be with me in Paradise. To be with Christ is life, and where Christ is, there is His kingdom. Theophylactus: Et quemadmodum quisque rex victoriosus rediens ex triumpho optima praedarum fert secum, sic et dominus praedatus portionem diabolicarum praedarum, scilicet latronem, ducit secum in Paradisum. THEOPHYL. And as every king who returns victorious carries in triumph the best of his spoils, so the Lord having despoiled the devil of a portion of his plunder, carries it with Him into Paradise. Chrysostomus: Erat ergo videre salvatorem in medio latronum, trutinam iustitiae trutinantem fidem et infidelitatem. Expulit Diabolus de Paradiso Adam, Christus latronem impulit ante totum orbem et ante apostolos. Nudo verbo, sola fide in Paradisum introivit, ne quia post errores introitum desperaret. Attende celeritatem a cruce in caelos, a condemnatione in Paradisum, ut noveris non ad benevolentiam illius, sed ad clementiam dominum totum fecisse. Si autem iam facta est bonorum retributio, numquid supervacua erit resurrectio? Si enim introduxit latronem in Paradisum, corpus autem eius corruptum remansit foris, liquet non esse resurrectionem corporum. Haec dicunt illi: sed caro, quae fuit laborum particeps, numquid privabitur praemiis? Audi Paulum dicentem: oportet corruptibile hoc incorruptionem induere. Sed si dominus pollicitus est regnum caelorum, introduxit autem latronem in Paradisum, nondum ei retribuit praemia. Sed dicunt: nomine Paradisi regnum caelorum nominavit, usitato nomine utens dum alloqueretur latronem, qui nihil audierat de arduis documentis. Quidam autem non sic legunt hodie mecum eris in Paradiso, sed sic: dico tibi hodie; et consequenter: mecum eris in Paradiso. Sed adhuc evidentiorem solutionem subiungemus: nam medici cum vident aliquem desperatum, dicunt: iam mortuus est; sic et latro, quoniam non amplius timebatur eius regressus ad perditionem, dicitur Paradisum intrasse. CHRYS. Here then might one see the Savior between the thieves weighing in the scales of justice faith, and unbelief. The devil cast Adam out of Paradise. Christ brought the thief into Paradise before the whole world, before the Apostles. By a mere word and by faith alone he entered into Paradise, that no one after his sins might despair of entrance. Mark the rapid change, from the cross to heaven, from condemnation to Paradise, that you may know that the Lord did it all, not with regard to the thief’s good intention, but His own mercy. But if the reward of the good has already taken place, surely a resurrection will be superfluous. For if He introduced the thief into Paradise while his body remained in corruption without, it is clear there is no resurrection of the body. Such are the words of some, But shall the flesh which has partaken of the toil be deprived of the reward? Hear Paul speaking, Then must this corruptible put on incorruption. But if the Lord promised the kingdom of heaven, but introduced the thief into Paradise, He does not yet recompense him the reward. But they say, Under the name of Paradise He signified the kingdom of heaven, using a well-known name in addressing a thief who knew nothing of difficult teaching. Now some do not read it, This day shall you be with me in Paradise, but thus, I say to you on this day, and then follows, You shall be with me in Paradise. But we will add a still more obvious solution. For physicians when they see a man in a desperate state, say, He is already dead. So also the thief, since he no longer fears his falling back to perdition, is said to have entered Paradise. Theophylactus: Hoc tamen est verius omnibus, quod quamvis non omnia promissa sortiti sunt et latro et alii sancti, ne sine nobis consummarentur, ut dicitur in epistola ad Hebraeos, sunt tamen in regno caelorum et in Paradiso. THEOPHYL. This however is more true than all, that although they have not obtained all the promises, I mean, the thief and the other saints in order that without us they might not be made perfect, they are notwithstanding in the kingdom of heaven and Paradise. Gregorius Nyssenus: Hoc iterum oportet discutere: quomodo latro censeatur dignus Paradiso, cum sanctis flammea framea prohibeat introitum. Sed attende quod sermo divinus eum versatilem dicit, ut indignis quidem obviet, dignis vero liberum ad vitam patefaciat aditum. GREG NYSS. Here again, we must examine how the thief should be thought worthy of Paradise, seeing that a flaming sword prevents the entrance of the saints. But observe that the word of God describes it as turning about, so as it should obstruct the unworthy, but open a free entrance to life to the worthy. Gregorius Moralium: Vel illa romphaea flammea versatilis dicitur, pro eo quod fuisset quandoque venire tempus ut etiam removeri debuisset: quando scilicet veniret qui suae incarnationis mysterio Paradisi nobis iter aperiret. GREG. Or that flaming sword is said to be turning, because that He knew the time would come when it must be removed; when He in truth should come, who by the mystery of His incarnation was to open to us the way of Paradise. Ambrosius: Sed et illud solvendum est, quia alii, scilicet Matthaeus et Marcus, duos conviciantes inducunt latrones; iste unum conviciantem, unum repugnantem: fortasse et iste prius conviciatus est, sed repente conversus est. Potuit etiam de uno pluraliter dici, sicut est illud: in caprinis pellibus ambulabant (...) secti sunt, cum solus Elias melotidem habuisse, Isaias sectus esse doceatur. Mystice autem duo latrones duos populos peccatores significant per Baptismum crucifigendos esse cum Christo; quorum dissensio diversitatem pariter credentium significat. AMBROSE; But it must also be explained how the others, that is, Matthew and Mark, introduced two thieves reviling, while Luke, one reviling, the other resisting him. Perhaps this other at first reviled, but was suddenly converted. It may also have been spoken of one, but in the plural number; as in the Hebrews, They wandered in goat-skins, and they were sawn asunder; whereas Elijah alone is related to have had a goat-skin, and Isaiah to have been sawn asunder. But mystically, the two thieves represent the two sinful people who were to be crucified by baptism with Christ, whose disagreement likewise represents the difference of believers. Beda: Quicumque enim baptizati sumus in Christo Iesu, in morte ipsius baptizati sumus. Per Baptismum autem, cum peccatores essemus, abluimur: sed alii, dum Deum in carne passum laudant, coronantur; alii, dum aut fidem aut opera Baptismi habere renuerunt, dono quod accepere, privantur. BEDE; For as many of us as were baptized in Christ Jesus, were baptized in His death; but we are washed; by baptism, seeing we were sinners. But some, in that they praise God suffering in the flesh, are crowned; others, in that they refuse to have the faith or works of baptism, are deprived of the gift which they have received.
Lectio 8
Cyrillus: Postquam cruci tradiderunt dominum omnium, mundi machina lugebat proprium dominum, et obtenebrata est lux in meridie, secundum Amos, unde dicitur erat autem fere hora sexta, et tenebrae factae sunt in universa terra usque ad horam nonam: quod erat manifestum indicium, quod forent passurae caliginem crucifigentium animae. CYRIL; As soon as the Lord of all had been given up to be crucified, the whole framework of the world bewailed its rightful Master, and the light was darkened at mid-day, which was a manifest token that the souls of those who crucified Him would suffer darkness. Augustinus de Cons. Evang: Hoc autem quod de tenebris dictum est, etiam alii duo, Matthaeus et Marcus, contestantur. Addit autem Lucas, unde factae sunt tenebrae, cum subdit et obscuratus est sol. AUG. What is here said of the darkness, the other two Evangelists, Matthew and Mark confirm, but St. Luke adds the cause whence the darkness arose, saying, And the sun was darkened. Augustinus de Civ. Dei: Quam solis obscurationem non canonico cursu siderum accidisse satis ostendit, quod tunc erat Pascha Iudaeorum, quod plena luna solemniter agitur; regularis autem solis defectio non nisi in fine lunae contingit. AUG. This darkening of the sun it is quite plain did not happen in the regular and fixed course of the heavenly bodies, because it was then the Passover, which is always celebrated at the full moon. But a regular eclipse of the sun does not take place except at new moon. Dionysius ad Polycarpum: Cum ambo apud Heliopolim essemus, ambo simul incidentem mirabiliter soli lunam notabamus (non enim eiusce coniunctionis tunc aderat tempus), ipsamque rursus ab hora nona usque in vesperam ad solis diametrum, supra naturae vires restitutam. Insuper et eam lunae incidentiam observavimus ab oriente coepisse, et usque ad solaris corporis finem pervenisse: ac tum demum resilisse, nec ex ea, ut assolet, parte luminis defectum et restitutionem contigisse, sed ex adverso diametri. DIONYS. When owe were both at Heliopolis together, we both saw at the same time in a marvelous manner the moon meeting the sun, (for it was not then the time of new moon,) and then again from the ninth hour until evening supernaturally brought back to the edge of the sun’s diameter. Besides, we observed that this obscuration began from the east, and having reached as far as the sun’s western border at length returned, and that the loss and restoration of light took place not from the same side, but from opposite sides of the diameter. Such were the miraculous events of that time, and possible to Christ alone who is the cause of all things. Graecus: Hoc igitur prodigium factum est ut pateret quod qui mortem susceperat, gubernator esset totius creaturae. GREEK EX. This miracle then took place that it might be made known, that He who had undergone death was the Ruler of the whole creation. Ambrosius: Sol etiam occidit sacrilegis, ut funesti spectaculum sceleris obumbraret; tenebrae effusae sunt oculis perfidorum, ut fidei lumen resurgeret. AMBROSE; The sun also is eclipsed to the sacrilegious, that it may overshadow the scene of their awful wickedness; darkness was spread over the eyes of the unbelieving, that the light of faith might rise again. Beda: Volens autem Lucas miraculum miraculo adiungere, subiungit et velum templi scissum est medium. Hoc expirante domino factum est, sicut Matthaeus et Marcus contestantur, sed Lucas praeoccupando narravit. BEDE; But Luke, wishing to join miracle to miracle, adds, And the veil of the temple was rent in two. This took place when our Lord expired, as Matthew and Mark bear witness, but Luke related it by anticipation. Theophylactus: Per hoc autem dominus ostendebat, quod non erunt ulterius sancta sanctorum inaccessibilia; sed tradita in manus Romanorum inquinarentur, et eorum aditus pateret. THEOPHYL. By this then our Lord showed that the Holy of Holies should be no longer inaccessible, but being given over into the hands of the Romans, should be defiled, and its entrance laid open. Ambrosius: Velum etiam scinditur, quo duorum populorum divisio, et synagogae profanatio declaratur. Scinditur velum vetus, ut Ecclesia nova fidei suae vela suspendat. Synagogae velamen suspenditur, ut religionis interna mysteria revelata, mentis cernamus intuitu. AMBROSE; The veil also is rent, by which is declared the division of the two people, and the profanation of the synagogue. The old veil is rent that the Church may hang up the new walls of faith. The covering of the synagogue is drawn up, that we may behold with the eyes of the mind the inward mysteries of religion now revealed to us. Theophylactus: Per hoc etiam ostenditur quod velum, quod sequestrabat nos a sacris quae sunt in caelo, disrumpitur, idest Dei inimicitia et peccatum. THEOPHYL. Whereby it is signified that the veil which kept us asunder from the holy things which are in heaven, is broken through, namely, enmity and sin. Ambrosius: Deinde etiam ubi acetum bibit, assumptae mortalitatis impletum est omne mysterium, et immortalitas sola remansit; unde sequitur et clamans voce magna ait Iesus: pater, in manus tuas commendo spiritum meum. AMBROSE; It took place also at that time when every mystery of Christ’s assumed mortality was fulfilled, and His immortality alone remained; as it follows, And when Jesus had cried with a loud voice, he said. Beda: Patrem invocando, filium Dei se esse declarat: spiritum vero commendando, non defectum suae virtutis, sed confidentiam eiusdem cum patre potestatis insinuat. BEDE; By invoking the Father He declares Himself to be the Son of God, but by commending His Spirit, He signifies not the weakness of His strength, but His confidence in the same power with the Father. Ambrosius: Caro moritur, ut resurgat spiritus; patri commendatur, ut caelestia quoque ab iniquitatis vinculo solverentur, et pax fieret in caelo, quam terrena sequerentur. AMBROSE; The flesh dies that the Spirit may rise again. The Spirit is commended to the Father, that heavenly things also may be loosed from the chain of iniquity, and peace be made in heaven, which earthly things should follow. Cyrillus: Haec autem vox edocet quod animae sanctorum non deinceps in Inferno clauduntur, ut prius; sed apud Deum sunt, huius rei facto Christo principio. CHRYS. Now this voice teaches us, that the souls of the saints are not henceforth shut up in hell as before, but are with God, Christ being made the beginning of this change. Athanasius: Commendat enim patri se per universos mortales in se vivificatos: nam sumus membra eius, secundum illud apostoli: omnes unum estis in Christo. ATHAN. For He commends to His Father through Himself all mankind quickened in Him; for we are His members; as the Apostle says, You are all one in Christ. Gregorius Nyssenus: Decet autem quaerere qualiter in eodem tempore dominus tripartitur seipsum: in viscera terrae, ut dixerat Pharisaeis; in Paradisum Dei, ut dixit latroni; in manus paternas, ut nunc dicitur. Sed recte considerantibus, hoc nec quaestione dignum videtur: nam qui ubique est per divinam potentiam, quolibet loco adest. GREG NYSS. But it becomes us to inquire how our Lord distributes Himself into three parts at once; into the bowels of the earth, as He told the Pharisees; into the Paradise of God, as He told the thief; into the hands of the Father, as it is said here. To those however who rightly consider, it is scarcely worthy of question, for He who by His divine power is in every place, is present in any particular place. Ambrosius: Commendatur ergo patri spiritus; sed cum sit in superioribus, illuminat et Inferna, ut universa redimantur; etenim Christus omnia, et in Christo omnia. AMBROSE; His spirit then is commended to God, but though He is above He yet gives light to the parts below the earth, that all things may be redeemed. For Christ is all things, and in Christ are all things. Gregorius Nyssenus: Alia solutio est, quod in tempore passionis neutram partem humanitatis semel unita divinitas dimisit, sed animam de corpore sponte disiunxit, sed tamen in utroque permanentem ostendit: nam per corpus, in quo mortem suscepit, confutavit mortis potentiam; per animam vero latroni paravit introitum Paradisi. Dicit autem Isaias de superna Ierusalem, quae a Paradiso non est alia: super manus meas depinxi moenia tua. Unde palam est quod existens in Paradiso manus patris inhabitabat. GREG NYSS. There is another explanation that at the time of His Passion, His Divinity being once united to His humanity, left neither part of His humanity, but of its own accord separated the soul from the body, yet showed itself abiding in each. For through the body in which He suffered death He vanquished the power of death, but through the soul He prepared for the thief an entrance into Paradise. Now Isaiah says of the heavenly Jerusalem, which is no other than Paradise, Upon my hands I have painted your walls; whence it is clear, that he who is in Paradise dwells in the hands of the Father. Damascenus: Vel expressius loquendo, in sepulcro erat secundum corpus, in Inferno secundum animam; sed sicut Deus, in Paradiso cum latrone, et in throno erat cum patre et spiritu sancto. DAMASCENE. Or to speak more expressly, In respect of His body, He was in the grave, in respect of His soul, He was in hell, and with the thief in Paradise; but as God, on the throne with His Father and the Holy Spirit. Theophylactus: Clamans vero alta voce expirat, quia inerat ei potestas ponendi animam suam, et eam resumendi; unde sequitur et haec dicens, expiravit. THEOPHYL. But crying with a loud voice He gives up the ghost, because He had in Himself the power of laying down His life and taking it up again. Ambrosius: Quasi dicat: tradidit spiritum quia non invitus amisit: quod enim emittitur, voluntarium est; quod amittitur, necessarium. AMBROSE; He gave up His Spirit, because He did not lose it as one unwilling; for what a man sends forth is voluntary, what he loses, compulsory.
Lectio 9
Augustinus de Trin: Cum post illam vocem continuo tradidit spiritum, hoc maxime qui aderant, sunt mirati: longa enim morte cruciabantur ligno suspensi; unde dicitur videns autem centurio quod factum fuerat, glorificavit Deum, dicens: vere hic homo iustus erat. AUG. When after uttering that voice He immediately gave up the ghost, those who were present greatly marveled. For those who hung upon the cross were generally tortured by a prolonged death. Hence it is said, Now when the centurion saw, &c. Augustinus de Cons. Evang: Non est autem contrarium quod Matthaeus, viso terraemotu, dicit admiratum centurionem, cum Lucas dicat hoc eum admiratum fuisse quod emissa illa voce expirasset, ostendens quam potestatem habuit quando moreretur. In eo autem quod Matthaeus dixit non solum viso terraemotu, sed addidit: et his quae fiebant, integrum locum fuisse demonstravit Lucae, ut diceret ipsum domini mortem fuisse miratum. Quod autem Lucas etiam ipse dixit videns autem centurio quod factum erat, in eo genere inclusit omnia quae facta erant in illa hora mirabiliter, tamquam unum mirabile factum commemorans, cuius quasi membra et partes erant omnia illa miracula. Quod autem alius dixit, centurionem dixisse: vere filius Dei erat iste, Lucas autem ait, quod iustus erat, putari potest diversum; sed vel utrumque dictum a centurione debemus intelligere, et aliud illum, aliud istum commemorasse; vel fortasse Lucam exprimere voluisse sententiam centurionis, quomodo dixerit Iesum filium Dei: forte enim non unigenitum aequalem patri centurio intellexerat; sed ideo filium Dei dixerat, quia iustum crediderat, sicut multi iusti dicti sunt filii Dei. Iam vero quia Matthaeus addidit eos qui cum centurione erant, Lucas vero hoc tacuit; non est contrarium, cum alius dicit quod alius tacet: et Matthaeus dixit: timuerunt valde; Lucas autem non dixit: timuit, sed glorificavit Deum: quis non intelligat Deum timendo glorificasse? AUG. There is no contradiction in that the centurion seeing the earthquake marveled, whereas Luke says that he marveled, that Jesus while uttering the loud voice expired, showing what power He had when He was dying. But in that Matthew not only says, at the sight of the earthquake, but added, and at the things that were done, he has made it clear that there was ample room for Luke to say, that the centurion marveled at the death of the Lord. But because Luke also himself said, Now when the centurion saw what was done, he has included in that general expression all the marvelous things which took place at that hour, as if relating one marvelous event of which all those miracles were the parts and members. Again, because one Evangelist stated that the centurion said, Truly this man was the Son of God, but Luke gives the words, was a just man, they might be supposed to differ. But either we ought to understand that both these were said by the centurion, and that one Evangelist related one, another. Or perhaps, that Luke expresses the opinion of the centurion, in what respect he called Him the Son of God. For perhaps the centurion did not know Him to be the Only-begotten, equal to the Father, but called Him the Son of God, because he believed Him to be just, as many just persons are called the sons of God. But again, because Matthew added, those who were with the centurion, while Luke omits this, there is no contradiction, since one says what another is silent about. And Matthew said, They were greatly afraid; but Luke does not say that he feared, but that he glorified God. Who then does not see that by fearing he glorified God? Theophylactus: Nunc autem videtur effectum sortiri quod dominus dixerat: cum exaltatus fuero, omnia ad me traham. Exaltatus namque in cruce attraxit latronem et centurionem, sed et quosdam Iudaeorum, de quibus sequitur et omnis turba eorum qui simul aderant ad spectaculum istud, et videbant quae fiebant, percutientes pectora sua revertebantur. THEOPHYL. The words of our Lord seem now to be fulfilled, wherein He said, When I shall be lifted up I will draw all men to me. For when lifted upon the cross He drew to Him the thief and the centurion, besides some of the Jews also, of whom it follows, And all the people that came together smote their breasts. Beda: Quod percutiebant pectora, quia poenitentiae et luctus indicium est, potest dupliciter intelligi: sive enim eum cuius vitam dilexerunt, iniuste occisum dolebant; sive cuius mortem se impetrasse meminerant, hunc in morte amplius glorificatum tremebant. Notandum autem, quod gentiles Deum timentes, apertae confessionis voce glorificant; Iudaei percutientes solum pectora, silentes domum redeunt. BEDE; By their smiting their breasts as if betokening a penitential sorrow, two things may be understood; either that they bewailed Him unjustly slain whose life they loved, or that remembering that they had demanded His death, they trembled to see Him in death still farther glorified. But we may observe, that the Gentiles fearing God glorify Him with works of public confession; the Jews only striking their breasts returned silent home Ambrosius: O duriora saxis pectora Iudaeorum. Iudex arguit, credit minister, proditor scelus suum morte condemnat, elementa fugiunt, terra concutitur, monumenta reserantur: Iudaeorum tamen immobilis duritia manet orbe concusso. AMBROSE; O the breasts of the Jews, harder than the rocks! The Judge acquits, the officer believes, the traitor by his death condemns his own crime, the elements flee away, the earth quakes, the graves are opened; the hardness of the Jews still remains immovable, though the whole world is shaken. Beda: Unde merito per centurionem fides Ecclesiae designatur, quae Dei filium tacente synagoga confirmat. Impletur autem quod dominus patri conqueritur dicens: elongasti a me amicum et proximum, et notos meos a miseria; unde sequitur stabant autem omnes noti eius a longe. BEDE; Rightly then by the centurion is the faith of the Church signified, which in the silence of the synagogue bears witness to the Son of God. And now is fulfilled that complaint which the Lord makes to His Father, neighbor and friend have you put far from me, and mine acquaintance because of a misery. Hence it follows, And all his acquaintance stood afar off. Theophylactus: Sed feminarum genus olim maledictum, manet et videt haec omnia; sequitur enim et mulieres quae secutae erant eum a Galilaea, haec videntes, et sic primae refocillantur iustificatione, aut benedictione a passione profluente, sicut et resurrectione. THEOPHYL. But the race of women formerly cursed remains and sees all these things; for it follows, And the women which followed him from Galilee, seeing these things. And thus they are the first to be renewed by Justification, or by the blessing which flows from His passion, as also from His resurrection.
Lectio 10
Graecus: Fuerat quandoque Ioseph occultus Christi discipulus: denique vinculum timoris rumpens, ferventior factus, dominicum corpus turpiter pendens a ligno deposuit, comparans pretiosam margaritam verborum modestia; unde dicitur et ecce vir nomine Ioseph, qui erat decurio. GREEK EX. Joseph had been at one time a secret disciple of Christ, but at length bursting through the bonds of fear, and become very zealous, he took down the body of our Lord, basely hanging on the cross; thus gaining a precious Jewel by the meekness of His words. Hence it follows, And, behold, there was a man, named Joseph, a counselor. Beda: Decurio vocatur, quod sit de ordine curiae, et officia curiae administret, qui etiam curialis a procurando munera civilia solet appellari. Magnae ergo Ioseph dignitatis apud saeculum, sed maioris apud Deum meriti fuisse laudatur; unde sequitur vir bonus et iustus (hic non consenserat consilio et actibus eorum) ab Arimathaea civitate Iudaeae. Arimathaea ipsa est Ramatha civitas Helcanae et Samuelis. BEDE; A counselor, or decurio, is so called because he is of the order of the curia or council, and administers the office of the curia. He is also wont to be called curialis, from his management of civil duties. Joseph then is said to have been of high rank in the world, but of still higher estimation before God; as it follows, A good man, and a just, of Arimathea, a city of the Jews, &c. Arimathea is the same as Ramatha, the city of Helcanah and Samuel. Augustinus de Cons. Evang: Dicit autem Ioannes quod erat discipulus Iesu; unde et hic subditur qui expectabat et ipse regnum Dei. Merito autem movet cur ille qui propter timorem occultus erat discipulus, ausus sit petere corpus eius, quod nullus eorum qui eum palam sequebantur auderet; sequitur enim hic accessit ad Pilatum, et petiit corpus Iesu. Sed intelligendum est istum fiducia dignitatis hoc fecisse, qua praeditus poterat familiariter intrare ad Pilatum. In extremo autem illo officio funeris exhibendo minus videtur curasse de Iudaeis, quamvis soleret in domino audiendo eorum inimicitias devitare. AUG. Now John says, that Joseph was a disciple of Jesus. Hence it is also here added, Who also himself waited for the kingdom of God. But it naturally causes surprise how he who for fear was a secret disciple should have dared to beg our Lord’s body, which none of those who openly followed Him dared to do; for it is said, This man went to Pilate, and begged the body of Jesus. We must understand then, that he did this from confidence in his rank, by which he might be privileged to enter familiarly into Pilate’s presence. But in performing that last funeral rite, he seems to have cared less for the Jews, although it was his custom in hearing our Lord to avoid their hostility. Beda: Sic igitur pro iustitia meritorum sepeliendo corpori dominico aptus, dignus fuit per nobilitatem potentiae saecularis illud impetrare; unde sequitur et depositum involvit in sindone. Ex simplici sepultura domini ambitio divitum condemnatur, qui nec in tumulis quidem possint carere divitiis. BEDE; So then being fitted by the righteousness of his works for the burial of our Lord’s body, he was worthy by the dignity of his secular power to obtain it. Hence it follows, And he took it down, and wrapped it in linen. By the simple burial of our Lord, the pride of the rich is condemned who not even in their graves can be without their wealth. Athanasius: Enormiter etiam agunt qui condiunt corpora mortuorum, et ea non sepeliunt, etiamsi sancta sint: quid enim sanctius aut maius domini corpore? Quod tamen in monumento positum est; donec die tertia resurrexit; sequitur enim et posuit eum in monumento exciso. ATHAN. They also act absurdly who embalm the bodies of their dead, and do not bury them, even supposing them to be holy. For what can be more holy or greater than our Lord’s body? And yet this was placed in a tomb until it rose again the third day. For it follows, And he laid it in a hewn sepulcher. Beda: Scilicet de petra; ne si ex multis lapidibus aedificatum esset, post resurrectionem suffossis tumuli fundamentis, ablatus furto diceretur. In novo etiam ponitur monumento; nam sequitur in quo nondum quisquam positus fuerat: ne post resurrectionem ceteris corporibus remanentibus, surrexisse alius suspicaretur. Quia vero sexta die homo factus est, recte dominus sexta die crucifixus humanae reparationis implevit arcanum; unde sequitur et erat dies parasceves, quod praeparatio interpretatur; quo nomine sextam feriam appellabant, quia ea die, quae in sabbatum forent necessaria, praeparabant. Quia vero septimo die requievit conditor ab opere suo, sabbato dominus in sepulcro requievit; unde sequitur et sabbatum illucescebat. Supra autem legimus, quia stabant omnes noti eius a longe, et mulieres quae secutae erant eum. His ergo notis Iesu post depositum eius cadaver ad sua remeantibus, solae mulieres, quae arctius amabant, funus subsecutae, quo loco poneretur inspicere cupiebant; sequitur enim subsecutae autem mulieres, quae cum ipso venerant de Galilaea, viderunt monumentum, et quemadmodum positum erat corpus eius: ut scilicet ei tempore congruo munus possent suae devotionis offerre. BEDE; That is, hewn out of a rock, lest if it had been built of many stones, and the foundations of the tomb being dug up after the resurrection, the body should be said to have been stolen away. It is laid also in a new tomb, wherein never man before was laid, lest when the rest of the bodies remained after the resurrection, it might be suspected that some other had risen again. But because man was created on the sixth day, rightly being crucified on the sixth day our Lord fulfilled the secret of man’s restitution. It follows, And it was the day of the(Greek), which means the preparation, the name by which they called the sixth day, because on that day they prepared the things which were necessary for the Sabbath. But because on the seventh day the Creator rested from His work, the Lord on the Sabbath rested in the grave. Hence it follows, And the Sabbath was dawning. Now we said above, that all His acquaintance stood afar off, and the women which followed Him. These then of His acquaintance, after His body was taken down, returned to their homes, but the women who more tenderly loved Him, following His funeral, desired to see the place where He was laid. For it follows, And the women also, which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid, that in truth they might make the offerings of their devotion at the proper time. Theophylactus: Neque tamen fidem debitam adhuc habebant, sed quasi puro homini aromata et unguenta parabant more Iudaeorum, qui talia exhibebant defunctis; unde sequitur et revertentes paraverunt aromata et unguenta. THEOPHYL. For they had not yet sufficient faith, but prepared as if for a mere man spices and ointments, after the manner of the Jews, who performed such duties to their dead. Hence it follows, And they returned, and prepared spices. Beda: Sepulto enim domino, quamdiu licebat operari, idest usque ad solis occasum, unguentis praeparandis erant occupatae. Mandatum autem erat ut sabbati silentium, idest quies, a vespera usque ad vesperam servaretur; sequitur enim et sabbato quidem siluerunt secundum mandatum. For our Lord being buried, they were occupied as long as it was lawful to work, (that is, until sun-set,) in preparing ointments. But it was commanded to keep silence on the Sabbath, that is, rest from evening to evening. For it follows, And rested the sabbath day according to the commandment. Ambrosius: Mystice autem iustus Christi corpus sepelit: talis enim est Christi sepultura, quae fraudem iniquitatemque non habeat. Merito autem Matthaeus hunc divitem dixit: suscipiendo enim divitem nescivit fidei paupertatem. Iustus corpus Christi operit sindone; vesti et tu domini corpus gloria sua, ut et ipse sis iustus; et si mortuum credis, operi tamen divinitatis plenitudine suae; sed et vestitur Ecclesia innocentiae gratia. AMBROSE; Now mystically, the just man buries the body of Christ. For the burial of Christ is such as to have no guile or wickedness in it. But rightly did Matthew call the man rich, or by carrying Him that was rich he knew not the poverty of faith. The just man covers the body of Christ with linen. Do you also clothe the body of Christ with His own glory, that you may be yourself just. And if you believe it to be dead, still cover it with the fullness of His own divinity. But the Church also is clothed with the grace of innocence. Beda: Ille etiam in sindone munda involvit Iesum qui pura eum mente susceperit. BEDE; He also wraps Jesus in clean linen, who ho has received Him with a pure mind. Ambrosius: Non otiose alius Evangelista monumentum novum dixit, alius monumentum Ioseph: etenim tumulus his paratur qui sub lege sunt mortis; victor mortis tumulum suum non habet. Quae enim communicatio tumulo et Deo? Solus etiam tumulo includitur, quia mors Christi, etsi sit communis secundum naturam, specialis est secundum virtutem. Bene autem Christus in monumento conditur iusti ut iustitiae habitatione requiescat: monumentum enim hoc in duritiae gentilis petra iustus excidit penetrali verbi, ut praetenderet in nationibus virtus Christi. Cui pulcherrime admotus est lapis. Quicumque in se bene humaverit Christum, diligenter custodiat, ne eum perdat, neve perfidiae sit ingressus. AMBROSE; Nor without meaning has one Evangelist spoken of a new tomb, another of the tomb of Joseph. For the grave is prepared by those who are under the law of death; the Conqueror of death has no grave of His own. For what fellowship has God with the grave. He alone is enclosed in this tomb, because the death of Christ, although it was common according to the nature of the body, yet was it peculiar in respect of power. But Christ is rightly buried in the tomb of the just, that He may rest in the habitation of justice. For this monument the just man hews out with the piercing word in the hearts of Gentile hardness, that the power of Christ might extend over the nations. And very rightly is there a stone rolled against the tomb; for whoever has in himself truly buried Christ, must diligently guard, lest he lose Him, or lest there be an entrance for unbelief. Beda: Quod autem dominus sexta die crucifigitur, septima in sepulcro quiescit, significat quod in sexta mundi aetate nos pro domino pati et velut mundo crucifigi necesse est; in septima vero, idest post mortem, corpora quidem in tumulis, animae vero cum domino requiescunt. Usque huc et mulieres sanctae, idest animae humiles dilectione ferventes, passioni Christi diligenter obsequuntur: et si forte valeant imitari, sedula curiositate, quo ordine sit eadem passio completa, perpendunt: qua lecta, audita, recordata, mox ad paranda se opera virtutum, quibus Christus delectetur, convertunt, ut finita praesentis vitae parasceve, in requie beata tempore resurrectionis occurrere Christo valeant cum aromatibus spiritualium actionum BEDE; Now that the Lord is crucified on the sixth day and rests on the seventh, signifies that in the sixth age of the world we must of necessity suffer for Christ, and as it were be crucified to the world. But in the seventh age, that is, after death, our bodies indeed rest in the tombs, but our souls with the Lord. But even at the present time also holy women, (that is, humble souls,) fervent in love, diligently wait upon the Passion of Christ, and if perchance they may be able to imitate Him, with anxious carefulness ponder each step in order, by which this Passion is fulfilled. And having read, heard, and called to mind all these, they next apply themselves to make ready the works of virtue, by which Christ may be pleased, in order that having finished the preparation of this present life, in a blessed rest they may at the time of the resurrection meet Christ with the frankincense of spiritual actions.
Caput 24 CHAPTER XXIV Lectio 1
Beda: Religiosae mulieres non solum in die parasceve, sed etiam sabbato transacto, idest sole occidente, mox ut operandi licentia remeavit, emerunt aromata, ut venientes ungerent corpus Iesu, sicut Marcus testatur; praeoccupante tamen iam noctis articulo, monumentum adire non valuerunt; et ideo dicitur una autem sabbati valde diluculo venerunt ad monumentum, portantes quae paraverant aromata. Una sabbati, sive prima sabbati, prima est a sabbato, quam diem dominicam propter domini resurrectionem mos Christianus appellat. Quod autem valde diluculo mulieres venere ad monumentum, magnus quaerendi et inveniendi dominum fervor caritatis ostenditur. BEDE; Devout women not only on the day of preparation, but also when the sabbath was passed, that is, at sun-set, as soon as the liberty of working returned, bought spices that they might come and anoint the body of Jesus, as Mark testifies. Still as long as night time restrained them, they came not to the sepulcher. And therefore it is said, On the first day of the week, very early in the morning, &c. One of the Sabbath, or the first of the Sabbath, is the first day from the Sabbath; which Christians are wont to call “the Lord s day”, because of our Lord’s resurrection. But by the women coming to the sepulcher very early in the morning, is manifested their great zeal and fervent love of seeking and finding the Lord. Ambrosius: Sed magna oritur hoc loco plerisque dubitatio: siquidem hic valde diluculo, Matthaeus vespere sabbati mulieres ad monumentum venisse dixerunt. Sed Evangelistas de diversis putes dixisse temporibus, ut personas alias mulierum, et alias conicias visiones. Quod autem scriptum est vespere sabbati, quae lucescit in prima sabbati, resurrexisse dominum, sic temperandum est: ut neque mane dominica, quae est prima post sabbatum, neque sabbato resurrectio facta credatur: nam quomodo triduum completur? Non ergo vesperascente die, sed vespere noctis resurrexit. Denique Graecus sero dixit. Sero autem horam significat in occasu diei, et rei cuiuslibet tarditatem; si dicas: sero mihi suggestum est. Est ergo et sero tempus noctis profundum: unde et mulieres ad monumentum accedendi habent facultatem, custodibus quiescentibus. Et ut scias nocte factum, mulieres aliae sciunt, aliae nesciunt: sciunt quae observant noctibus et diebus, nesciunt quae recesserunt. Nescit una Maria Magdalene, secundum Ioannem: nam eadem et ante scire et postea nescire non potuit. Ergo si plures Mariae, plures etiam fortasse Mariae Magdalenae; cum illud nomen personae sit, hoc sumatur a loco. AMBROSE; Now this place has caused great perplexity to many, because while St. Luke says, Very early in the morning, Matthew says that it was in the evening of the sabbath that the women came to the sepulcher. But you may suppose that the Evangelists spoke of different occasions, so as to understand both different parties of women, and different appearances. Because however it was written, that in the evening of the sabbath, as it began to dawn towards the first day of the week, our Lord rose, we must so take it, as that neither on the morning of the Lord’s day, which is the first after the sabbath, nor on the sabbath, the resurrection should be thought to have taken place. For how are the three days fulfilled; Not then as the day grew towards evening, but in the evening of the night He rose. Lastly, in the Greek it is “late;” but late signifies both the hour at the end of the day, and the slowness of any thing; as we say, “I have been lately told.” Late then is also the dead of the night. And thus also the women had the opportunity of coming to the sepulcher when the guards were asleep. And that you may know it was in the night time, some of the women are ignorant of it. They know who watch night and day, they know not who have gone back. According to John, one Mary Magdalene knows not, for the same person could not first know and then afterwards be ignorant. Therefore if there are several Marys, perhaps also there are several Mary Magdalenes, since the former is the name of a person, the second is derived from a place. Augustinus de Cons. Evang: Vel Matthaeus a prima parte noctis, quod est vespere, ipsam voluit noctem significare; cuius noctis fine venerunt ad monumentum: et hoc ea de causa, quia iam a vespere paraverant, et licebat afferre aromata transacto sabbato. AUG. Or Matthew by the first part of the night, which is the evening, wished to represent the night itself, at the end of which night they came to the sepulcher, and for this reason, because they had been now preparing since the evening, and it was lawful to bring spices because the sabbath was over. Eusebius: Iacebat autem organum verbi extinctum: magnus vero lapis claudebat sepulcrum, quasi mors eum duxisset captivum; sed nondum lapso triduo vita se promit iterum post sufficientem mortis convictionem; unde sequitur et invenerunt lapidem revolutum a monumento. EUSEBIUS. The Instrument of the Word lay dead, but a great stone enclosed the sepulcher, as if death had led Him captive. But three days had not yet elapsed, when life again puts itself forth after a sufficient proof of death, as it follows, And they found the stone rolled away. Theophylactus: Nam Angelus revolverat eum, ut testatur Matthaeus. THEOPHYL. An angel had rolled it away, as Matthew declares. Origenes: Amotus est autem lapis post resurrectionem propter mulieres, ut credant resurrexisse dominum, videntes monumentum vacuum corpore; unde sequitur et ingressae non invenerunt corpus domini Iesu. CHRYS. But the stone was rolled away after the resurrection, on account of the women, that they might believe that the Lord had risen again, seeing indeed the grave without the body. Hence it follows, And they entered in, and found not the body of the Lord Jesus Cyrillus: Cum igitur non invenissent corpus Christi, quod resurrexerat, ducebantur diversis cogitationibus: et propter amorem Christi et adhibitam sollicitudinem meruerunt visionem angelicam; sequitur enim et factum est dum mente consternatae essent de isto, ecce duo viri steterunt iuxta illas in veste fulgenti. CYRIL; When then they found not the body of Christ which was risen, they were distracted by various thoughts, and for their love of Christ and the tender care they had shown Him, were thought worthy of the vision of angels. For it follows, And it came to pass as they were much perplexed thereabout, behold, two men stood by them in shining garments. Eusebius: Iucunditatis et gaudii indicia salutiferae resurrectionis nuntii, et fulgentes amictus praestant. Moyses enim plagas Aegyptiis praeparans in flamma ignis Angelum perspexit. Sed non tales visi sunt mulieribus in sepulcro: sed mites et hilares, quales decebat conspici in regno et gaudio domini. Et sicut in passione eclipsatus est sol, moeroris et angustiae signa promens crucifigentibus filium Dei, ita Angeli vitae ac resurrectionis praecones habitum salutiferi festi candidati designabant. EUSEBIUS. The messengers of the health-bearing resurrection and their shining garments stand for tokens of pleasantness and rejoicing. For Moses preparing plagues against the Egyptians, perceived an angel in the flame of fire. But not such were those who appeared to the women at the sepulcher, but calm and joyful as became them to be seen in the kingdom and joy of the Lord. And as at the Passion the sun was darkened, holding forth signs of sorrow and woe to the crucifiers of our Lord, so the angels, heralds of life and resurrection, marked by their white garments the character of the health-bearing feast day. Ambrosius: Sed quomodo Marcus unum iuvenem in albis sedentem, Matthaeus unum, Ioannes et Lucas duos Angelos in albis sedentes visos esse memoraverunt? AMBROSE; But how is it that Mark has mentioned one young man sitting in white garments, and Matthew one, but John and Luke relate that there were seen two angels sitting in white garments. Augustinus: Possumus intelligere unum Angelum visum a mulieribus, et secundum Marcum et secundum Matthaeum; ut eas ingressas in monumentum accipiamus, scilicet in aliquod spatium quod erat aliqua maceria communitum ante illum saxei sepulcri locum; atque ibi vidisse Angelum sedentem a dextris, quod dicit Marcus; deinde intus ab eis, dum inspicerent locum in quo iacebat corpus domini, visos duos alios Angelos stantes, sicut dixit Lucas, locutos ad earumdem exhortandum animum et aedificandam fidem; unde sequitur cum timerent autem, et declinarent vultum in terram. AUG. We may understand that one Angel was seen by the women, as both Mark and Matthew say, so as supposing them to have entered into the sepulcher, that is, into a certain space which was fenced off by a kind of wall in front of the stone sepulcher; and that there they saw an Angel sitting on the right hand, which Mark says, but that afterwards when they looked into the place where our Lord was lying, they saw within two other Angels standing, (as Luke says,) who spoke to encourage their minds, and build up their faith. Hence it follows, And as they were afraid,. Beda: Sanctae mulieres astantibus sibi Angelis, non in terram cecidisse, sed vultum dicuntur in terram declinasse; nec quempiam sanctorum legimus tempore dominicae resurrectionis vel ipsi domino vel Angelis sibi visis, terrae prostratum adorasse: unde mos obtinuit ecclesiasticus, ut vel in memoriam dominicae, vel in nostrae spem resurrectionis, omnibus dominicis diebus et toto quinquagesimo tempore non flexis genibus, sed declinatis in terram vultibus oremus. Non erat autem in monumento, qui locus est mortuorum, quaerendus ille qui ad vitam resurrexit a mortuis; et ideo subditur dixerunt ad illas, scilicet Angeli ad mulieres: quid quaeritis viventem cum mortuis? Non est hic, sed resurrexit. Die autem tertia, sicut ipse inter discipulos tam viros quam feminas praedixit, resurrectionis suae triumphum celebravit; unde sequitur recordamini qualiter locutus est vobis, cum adhuc in Galilaea esset, dicens: quia oportet filium hominis tradi in manus hominum peccatorum, et crucifigi, et tertia die resurgere. Die namque parasceve hora nona spiritum tradens, vespere sepultus; mane prima sabbati resurrexit. BEDE; The holy women, when the Angels stood beside them, are reported not to have fallen to the ground, but to have bowed their faces to the earth; nor do we read that any of the saints, at the time of our Lord’s resurrection, worshipped with prostration to the ground either our Lord Himself, or the Angels who appeared to them. Hence has arisen the ecclesiastical custom, either in memory of our Lord’s resurrection, or in the hope of our own, of praying on every Lord’s day, and through the whole season of Pentecost, not with bended knees, but with our faces bowed to the earth. But not in the sepulcher, which is the place of the dead, was He to be sought, who rose from the dead to life. And therefore it is added, They said to them, that is, the Angels to the women, Why seek you the living among the dead? He is not here, but is risen. On the third day then, as He Himself foretold to the women, together with the rest of His disciples, He celebrated the triumph of His resurrection. Hence it follows, Remember how he spoke to you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and on the third day rise again, &c. For on the day of the preparation at the ninth hour giving up the ghost, buried in the evening, early on the morning of the first day of the week He rose again. Athanasius de Human. verbi: Poterat siquidem statim suscitare corpus a morte. Sed dixisset aliquis eum nequaquam fuisse mortuum, vel non plene mortem ei inhaesisse. Forsitan quoque si eodem momento mors et resurrectio contigissent, gloria incorruptibilitatis in incerto haesisset. Quapropter ut corpus vere extinctum ostenderetur, ipsa meridie mortem sustinuit, et tertia die illud incorruptibile redhibuit. ATHAN. He might indeed at once have raised His body from the dead. But some one would have said that He was never dead, or that death plainly had never existed in Him. And perhaps if the resurrection of our Lord had been delayed beyond the third day, the glory of incorruption had been concealed. In order therefore to show His body to be dead, He suffered the interval of one day, and on the third day manifested His body to be without corruption. Beda: Uno etiam die in sepulcro et duabus noctibus iacuit, quia lucem suae simplae mortis tenebris duplae nostrae mortis adiunxit. BEDE; One day and two nights also He lay in the sepulcher, because He joined the light of His single death to the darkness of our double death. Cyrillus: Instructae autem mulieres Angelorum affatibus accelerantes ea retulerunt discipulis; unde sequitur et recordatae sunt verborum eius; et egressae a monumento, nuntiaverunt haec omnia illis undecim, et ceteris omnibus. Namque femina quae quondam mortis fuit ministra, venerandum resurrectionis mysterium prima percepit et nuntiat. Adeptum est igitur femineum genus et ignominiae absolutionem et maledictionis repudium. CYRIL; Now the women, when they had received the sayings of the Angels, hastened to tell them to the disciples; as it follows, And they remembered his words, and returned from the sepulcher, and told all these things to the eleven, and to all the rest. For woman who was once the minister of death, is now the first to receive and tell the awful mystery of the resurrection. The female race has obtained therefore both deliverance from reproach, and the withdrawal of the curse. Ambrosius: Mulieribus autem docere in Ecclesia non permittitur; sed domi viros suos interrogant. Ad eos ergo femina mittitur qui domestici sunt. Quae autem fuerint hae mulieres ostendit subdens erat autem Maria Magdalene. AMBROSE; It is not allowed to women to teach in the church, but they shall ask their husbands at home. To those then who are at home is the woman sent. But who these women were he explains, adding, It was Mary Magdalene, Beda: Ipsa est soror Lazari, et Ioanna, uxor Cusae procuratoris Herodis; et Maria Iacobi, idest mater Iacobi minoris et Ioseph. Et communiter de aliis subditur et ceterae, quae cum eis erant, quae dicebant ad apostolos haec. Ut enim perpetui reatus apud viros mulier opprobrium non sustineret; quae culpam viro transfuderat, transfudit et gratiam.
BEDE; (who was also the sister of Lazarus,) and Joanna, (the wife of Chuza, Herod’s steward,) and Mary the mother of James, (that is, the mother of James the less, and Joseph.) And it is added generally of the others, and other women that were with them, which told these things to the Apostles. BEDE; For that the woman might not endure the everlasting reproach of guilt from men, she who had transfused sin into the man, now also transfuses grace.
Theophylactus: Est autem naturaliter incredibile mortalibus resurrectionis miraculum; unde sequitur et visa sunt ante illos sicut deliramentum verba ista, et non credebant illis. THEOPHYL. Now the miracle of the resurrection is naturally incredible to mankind. Hence it follows, And their words seemed to them as idle tales. Gregorius in Evang: Quod non tam illorum infirmitas, quam nostra, ut ita dicam, futura firmitas fuit. Ipsa namque resurrectio illis dubitantibus per multa argumenta monstrata est, quae dum nos legentes agnoscimus, de eorum dubitatione solidamur. BEDE; Which was not so much their weakness, as so to speak our strength. For the resurrection itself was demonstrated to those who doubted by many proofs, which while we read and acknowledge we are through their doubts confirmed in the truth. Theophylactus: Petrus autem hoc audiens tollit moras, et vadit ad monumentum: quia nec ignis novit moras ingestus materiae; unde sequitur Petrus autem surgens cucurrit ad monumentum. THEOPHYL. Peter, as soon as he heard this, delays not, but runs to the sepulcher; for fire when applied to matter knows no delay; as it follows, Then arose Peter, and ran to the sepulcher. Eusebius: Solus enim ipse credit feminis dicentibus se Angelos vidisse; et cum esset eximii affectus prae ceteris, sedulum se promebat, passim circumspiciens dominum; unde sequitur et procumbens vidit sola linteamina posita. EUSEBIUS. For he alone believed the women saying that they had seen Angels; and as he was of more ardent feelings than the rest, he anxiously put himself foremost, looking every where for the Lord; as it follows, And stooping down, he beheld the linen clothes laid by themselves. Theophylactus: Cum autem ad monumentum fuisset, hoc primo consecutus est ut miraretur quae prius ab ipso vel ab aliis deridebantur; unde sequitur et abiit, secum mirans quod factum fuerat: idest apud se mirans rei eventum, qualiter sola linteamina derelicta fuere, corpore myrrha peruncto; vel quantam opportunitatem habuisset fur, ut haec semotim involuta dimittens, circumstantibus militibus corpus auferret. THEOPHYL. But now when he was at the tomb, he first of all obtained that he should marvel at those things which had before been derided by himself or the others; as it is said, And departed, wondering in himself at that which was come to pass; that is, wondering in himself at the way in which it had happened, how the linen clothes had been left behind, since the body was anointed with myrrh; or what opportunity the thief had obtained, that putting away the clothes wrapped up by themselves, he should take away the body with the soldiers standing round. Augustinus de Cons. Evang: Intelligitur autem hoc Lucas recapitulando posuisse de Petro: tunc enim cucurrit Petrus ad monumentum quando et Ioannes, cum tantummodo a mulieribus, praecipue a Maria Magdalene, nuntiatum eis fuerat de corpore ablato. Postea autem facta sunt haec de visione Angelorum. Ideo autem Lucas Petrum solum commemoravit, quia illi primitus Maria nuntiaverat. Item potest movere quod Petrum non intrantem, sed procumbentem dicit. Lucas sola linteamina vidisse, et discessisse mirantem; cum Ioannes dicat intrasse, linteamina vidisse posita, et seipsum post Petrum intrasse. Sed intelligendum est, Petrum primo procumbentem vidisse quod Lucas commemorat, Ioannes tacet: post autem ingressus est antequam Ioannes intraret. AUG. Luke is supposed to have mentioned this concerning Peter, recapitulating. For Peter ran to the sepulcher at the same time that John also went, as soon as it had been told to them alone by the women, (especially Mary Magdalene,) that the body was taken away. But the vision of Angels took place afterwards. Luke therefore mentioned Peter only, because to him Mary first told it. It may also strike one, that Luke says that Peter, not entering but stooping down, saw the linen clothes by themselves, and departed wondering, whereas John says, that he himself saw the linen clothes in the same position, and that he entered after Peter. We must understand then that Peter first saw them stooping down, which Luke mentions, John omits, but that he afterwards entered before John came in. Beda: Iuxta intellectum vero mysticum, per hoc quod mulieres valde diluculo veniunt ad monumentum, datur nobis exemplum, discussis vitiorum tenebris, ad domini corpus accedere: nam et sepulcrum illud figuram dominici habebat altaris, in quo corporis Christi mysterio non in serico, non in panno tincto, sed instar sindonis, quo eum Ioseph involvit, in linteo puro debent consecrari; ut sicut ipse veram terrenae naturae substantiam pro nobis morti obtulit, ita et nos in commemorationem ipsius purum de terrae germine, candidumque, et multimodo quasi mortificationis genere castigatum altari linum imponamus. Aromata autem, quae mulieres deferunt, significant odorem virtutum et orationum suavitatem, quibus altari appropinquare debemus. Revolutio autem lapidis insinuat reserationem sacramentorum, quae tegebantur velamine litterae legis, quae in lapide scripta est; cuius ablato tegmine, corpus domini mortuum non invenitur, sed vivum evangelizatur: quia etsi cognovimus secundum carnem Christum, sed iam nunc non novimus. Quomodo autem posito in sepulcro corpore domini, Angeli astitisse leguntur, ita etiam tempore consecrationis mysterii corporis Christi assistere sunt credendi. Nos ergo, exemplo devotarum mulierum, quoties mysteriis caelestibus appropinquamus, propter angelicam praesentiam, seu propter reverentiam sacrae oblationis, cum omni humilitate vultum declinemus in terram, nos cinerem et terram esse recolentes. BEDE; According to the mystical meaning, by the women coming early in the morning to the sepulcher, we have an example given us, that having cast away the darkness of our vices, we should come to the Body of the Lord. For that sepulcher also bore the figure of the Altar of the Lord, wherein herein the mysteries of Christ’s Body, not in silk or purple cloth, but in pure white linen, like that in which Joseph wrapped it, ought to be consecrated, that as He offered up to death for us the true substance of His earthly nature, so we also in commemoration of Him should place on the Altar the flax, pure from the plant of the earth, and white, and in many ways refined by a kind of crushing to death. But the spices which the women bring, signify the odor of virtue, and the sweetness of prayers by which we ought to approach the Altar. The rolling back of the stone alludes to the unclosing of the Sacraments which were concealed by the veil of the letter of the law which was written on stone, the covering of which being taken away, the dead body of the Lord is not found, but the living body is preached; for although we have known Christ according to the flesh, yet now henceforth know we Him no more. But as when the Body of our Lord lay in the sepulcher, Angels are said to have stood by, so also at the time of consecration are they to be believed to stand by the mysteries of Christ. Let us then after the example of the devout women, whenever we approach the heavenly mysteries because of the presence of the Angels, or from reverence to the Sacred Offering, with all humility, bow our faces to the earth, recollecting that we are but dust and ashes.
Lectio 2
Glossa: Post manifestationem resurrectionis Christi per Angelos mulieribus factam, manifestatur ulterius eadem resurrectio per ipsius Christi apparitionem discipulis; unde dicitur et ecce duo ex illis ibant ipsa die in castellum. GLOSS. After the manifestation of Christ’s resurrection made by the Angels to the women, the same resurrection is further manifested by an appearance of Christ Himself to His disciples; as it is said, And behold two of them. Theophylactus: Quidam alterum horum duorum Lucam inquiunt esse, et ob hoc suum nomen occultasse. THEOPHYL. Some say that Luke was one of these two, and for this reason concealed his name. Ambrosius: Vel duobus discipulis seorsum dominus iam se vespere demonstrat, scilicet Ammaoni et Cleophae. AMBROSE; Or to two of the disciples by themselves our Lord showed Himself in the evening, namely, Ammaon and Cleophas. Augustinus de Cons. Evang: Castellum autem illud non absurde accipimus etiam villam secundum Marcum potuisse appellari. Deinde castellum describit, dicens quod erat in spatio stadiorum sexaginta ab Ierusalem, nomine Emmaus. AUG. The fortress mentioned here we may not unreasonably take to have been also called according to Mark, a village. He next describes the fortress, saying, which was from Jerusalem about the space of sixty stades, called Emmaus. Beda: Ipsa est Nicopolis, civitas insignis Palaestinae, quae post expugnationem Iudaeae sub Marco Aurelio Antonino principe restaurata, cum statu mutavit et nomen. Stadium autem, quo Graeci, auctore ut dicunt, Hercule, viarum spatia mensurant, octava est pars milliarii; et ideo sexaginta stadia, septem millia passuum et quingenta significant: quod spatium itineris eis congruit qui de morte et sepultura domini certi gradiebantur, de resurrectione domini dubii: nam resurrectionem, quae post septimam sabbati facta est, octavo numero contineri nullus ambigit. Discipuli ergo, qui de domino loquentes incedunt, sextum milliarium coepti itineris compleverant: quia illum sine querela viventem usque ad mortem, quam in sexta sabbati subiit, pervenisse dolebant. Compleverant et septimum, quia hunc in sepulcro non dubitabant quievisse; sed de octavo dimidium tantum peregerant, quia gloriam iam celebratae resurrectionis non credebant perfecte. BEDE; It is the same as Nicopolis, a remarkable town in Palestine, which after the taking of Judea under the Emperor Marcus Aurelius Antonius, changed together with its condition its name also. But the stadium which, as the Greeks say, was invented by Hercules to measure the distances of roads, is the eighth part of a mile; therefore sixty stades are equal to seven miles and fifty paces. And this was the length of journey which they were walking, who were certain about our Lord’s death and burial, but doubtful concerning His resurrection. For the resurrection which took place after the seventh day of the week, no one doubts is implied in the number eight. The disciples therefore as the, walk and converse about the Lord had completed the sixth mile of their journey, for they were grieving that He who had lived without blame, had come at length even to death, which He underwent on the sixth day. They had completed also the seventh mile, for they doubted not that He rested in the grave. But of the eighth mile they had only accomplished half; for the glory of His already triumphant resurrection, they did not believe perfectly. Theophylactus: Praedicti autem discipuli loquebantur de his ad invicem quae acciderant; non quasi credentes, sed sicut stupentes in rebus extraneis; unde sequitur et ipsi loquebantur ad invicem de his omnibus quae acciderant. THEOPHYL. But the disciples above mentioned talked to one another of the things which had happened, not as believing them, but as bewildered at events so extraordinary. Beda: Loquentes autem de se dominus appropinquans comitatur; ut et fidem resurrectionis mentibus eorum incendat, et quod se facturum promiserat, impleat, scilicet ut ubi sunt duo vel tres in nomine meo congregati, ibi sum in medio eorum; unde sequitur et factum est dum fabularentur, et secum quaererent et ipse Iesus appropinquans ibat cum illis. BEDE; And as they spoke of Him, the Lord comes near and joins them, that He may both influence their minds with faith in His resurrection, and fulfill that which He had promised, Where two or three are gathered together in my name, there, am I in the midst of them; as it follows, And it came to pass while they communed to-tether and reasoned, Jesus himself drew near and went with them. Theophylactus: Obtento enim iam spirituali corpore, non obstat loci distantia quin adesset quibus volebat; nec ulterius naturalibus legibus corpus suum regebat, sed spiritualiter et supra naturam: unde, ut Marcus dicit, sub alia forma eis videbatur, in qua non concedebatur eis eius cognitio; sequitur enim oculi autem eorum tenebantur ne illum agnoscerent; ut scilicet totam suam dubiam intentionem revelent, et vulnus detegentes, recipiant medicinam; et ut cognoscerent quod quamvis corpus ipsum quod passum fuerat, resurrexerit, non tamen amplius tale erat ut esset omnibus visibile, sed tantum his a quibus vellet videri; et ut non dubitent quare de cetero non conversatur inter plebem: quia scilicet post resurrectionem conversatio eius non esset digna hominibus, sed divina magis: quod etiam est forma resurrectionis futurae, in qua sicut Angeli conversabimur, et filii Dei. THEOPHYL. For having now obtained a spiritual body, distance of place is no obstacle to His being present to whom he wished, nor did He any further govern His body by natural laws, but spiritually and supernaturally. Hence as Mark says, He appeared to them in a different form, in which they were not permitted to know Him; for it follows, And their eyes were holden that they should not know him; in order truly that they may reveal their entirely doubtful conceptions, and uncovering their wound may receive a cure; and that they might know that although the same body which suffered, rose again, yet it was no longer such as to be visible to all, but only to those by whom He willed it to be seen; and that they should not wonder why henceforth He walks not among the people, seeing that His conversation was not fit for mankind, but rather divine; which is also the character of the resurrection to come, in which we shall walk as the Angels and the sons of God. Gregorius in Evang: Convenienter etiam eis speciem quam recognoscerent, non ostendit; hoc agens foris in oculis corporis quod apud illos agebatur intus in oculis cordis: ipsi namque apud seipsos intus et amabant et dubitabant. De se ergo loquentibus, praesentiam exhibuit; sed de dubitantibus, cognitionis suae speciem abscondit: verba quidem eis contulit; nam sequitur et ait ad illos: qui sunt hi sermones quos confertis ad invicem ambulantes, et estis tristes? GREG. Rightly also he refrained from manifesting to them a form which they might recognize, doing that outwardly in the eyes of the body, which was done by themselves inwardly in tile eyes of the mind. For they in themselves inwardly both loved and doubted. Therefore to them as they talked of Him He exhibited His presence, but as they doubted of Him He concealed the appearance which they knew. He indeed conversed with them, for it follows, And he said to them, What manner of communications, &c. Graecus: Conferebant quidem inter se, quasi non amplius exspectantes Christum viventem; sed dolorosi, quasi perempto salvatore; unde sequitur et respondens unus cui nomen Cleopha, dixit ei: tu solus peregrinus es in Ierusalem, et non cognovisti quae facta sunt in illa his diebus? GREEK EX. They were in truth discoursing among themselves, no longer expecting to see Christ alive, but sorrowing as concerning their Savior slain. Hence it follows, And one of them whose name was Cleophas, answering him said, Are you only a stranger? Theophylactus: Quasi dicat: tu solus peregrinus es, et extra confinia Ierusalem habitas, et expers es eorum quae in medio eius contigerunt, et haec ignoras? THEOPHYL. As if he said, “Are you a mere stranger, and one dwelling beyond the confines of Jerusalem, and therefore unacquainted with what has happened in the midst of it, that you know not these things; Beda: Vel hoc dicit, quia peregrinum putabant eum cuius vultum non agnoscebant. Sed revera peregrinus erat eis, a quorum naturae fragilitate, percepta iam resurrectionis gloria, longe distabat, et quorum fide, utpote resurrectioni eius nescia, manebat extraneus. Sed adhuc dominus interrogat; nam sequitur quibus ille dixit: quae? Et ponitur eorum responsio, cum subditur et dixerunt ei: de Iesu Nazareno, qui fuit vir propheta. Prophetam fatentur, filium Dei tacent, vel nondum perfecte credentes, vel soliciti ne inciderent in manus Iudaeorum persequentium, quia nesciebant quis esset, vel quod verum credebant celantes; ad cuius commendationem subditur potens in opere et sermone. BEDE; Or he says this, because they thought Him a stranger, whose countenance they did not recognize. But in reality He was a stranger to them, from the infirmity of whose natures, now that He had obtained the glory of the resurrection, He was far removed, and to whose faith, as yet ignorant of His resurrection, He remained foreign. But again the Lord asks; for it follows, And he said to them, What things? And their answer is given, Concerning Jesus of Nazareth, who was a Prophet. They confess Him to be a Prophet, but say nothing of the Son of God; either not yet perfectly believing, or fearful of falling into the hands of the persecuting Jews, either knowing not who He was, or concealing the truth which they believed. They add in praise of Him, mighty in deed and word. Theophylactus: Primo quidem est opus, secundo sermo: nullus enim doctrinae sermo approbatur, nisi prius is qui docet, se ostendat auctorem: praecedit enim opus aspectum. Nam nisi mundaveris intellectus speculum per opera, non emicat decor optatus. Adhuc autem subditur coram Deo et omni populo: nam primo complacendum est Deo; deinde curandum, quantum possibile est, de innocentia apud homines, ut praecedente divino cultu vivamus sine scandalo plurimorum. THEOPHYL. First comes deed, then word; for no word of teaching is approved unless first he who teaches shows himself to be a doer thereof. For acting goes before sight; for unless by your works you have cleansed the glass of the understanding, the desired brightness does not appear. But still further it is added, Before God and all the people. For first of all we must please God, and then have regard as far as we can to honesty before men, that placing the honor of God first, we may live without offense to mankind. Graecus: Deinde assignatur causa tristitiae, traditio et passio Christi, cum sequitur et quomodo tradiderunt eum summi sacerdotes et principes nostri in damnationem mortis, et crucifixerunt eum. Subditur autem desperantium vox, cum dicitur nos autem sperabamus quod ipse esset redempturus Israel. Sperabamus, inquiunt, non speramus, ac si mors domini, similis esset mortibus aliorum. GREEK EX. They next assign the cause of their sadness, the betrayal and passion of Christ; and add in the voice of despair, But we hoped it had been he who should trace redeemed Israel. We hoped, (he says,) not we hope; as if the death of the Lord were like to the deaths of other men. Theophylactus: Expectabant enim Christum salvaturum et redempturum populum Israel ab ingruentibus malis, et a servitute Romanorum; ipsum quoque credebant terrenum regem fieri, quem putabant promulgatam in se mortis sententiam cavere potuisse. THEOPHYL. For they expected that Christ would redeem Israel from the evils that were rising up among them and the Roman slavery. They trusted also that He was an earthly king, whom they thought would be able to escape the sentence of death passed upon Him. Beda: Merito ergo tristes incedebant: quia et seipsos quodammodo arguebant, quod in illo redemptionem speraverint, quem iam mortuum viderant, nec resurrecturum credebant; et maxime dolebant eum sine causa occisum, quem noverant innocentem. BEDE; Reason had they then for sorrow, because in some sort they blamed themselves for having hoped redemption in Him whom now they saw dead, and believed not that He would rise again, and most of all they bewailed Him put to death without a cause, whom they knew to be innocent. Theophylactus: Videntur tamen hi viri non omnino increduli esse, per hoc quod subditur et nunc super haec omnia tertia dies est hodie quod haec facta sunt: in quo videntur habere memoriam eius quod eis dominus dixerat, se tertia die resurrecturum. THEOPHYL. And yet those men seem not to have been altogether without faith, by what follows, And besides all this, to day is the third day since these things were done. Whereby they seem to have a recollection of what the Lord had told them that He would rise again on the third day. Graecus: Porro relatam a mulieribus resurrectionis famam commemorant, cum subditur sed et mulieres quaedam ex nostris terruerunt nos, quae ante lucem fuerunt ad monumentum, et non invento corpore eius, venerunt dicentes, se etiam visionem Angelorum vidisse, qui dicunt eum vivere. Dicunt quidem hoc quasi non credentes; propter quod referunt se territos, idest stupefactos: non enim quod erat eis relatum firmum aestimabant, aut angelicam illuminationem fuisse; sed stuporis et turbationis causam inde sumebant. Testimonium quoque Petri non certum aestimabant, dum diceret, se non vidisse dominum, sed resurrectionem eius conicere ex eo quod corpus ipsius in sepulcro non iacebat; unde sequitur et abierunt quidam ex nostris ad monumentum, et ita invenerunt sicut mulieres dixerunt, ipsum vero non invenerunt. GREEK EX. The disciples also mention the report of the resurrection which was brought by the women; adding, Yes, and certain women also of our company made us astonished, &c. They say this indeed as if they did not believe it; wherefore they speak of themselves as frightened or astonished. For they did consider as established what was told them, or that there had been an angelic revelation, but derived from it reason for astonishment and alarm. The testimony of Peter also they did not regard as certain, since he did not say that he had seen our Lord, but conjectured His resurrection from the fact that His body was not lying in the sepulcher. Hence it follows, And certain of them that were with us went, &c. Augustinus de Cons. Evang: Cum autem Lucas dixerit Petrum accurrisse ad monumentum, et Cleopham dixisse ipse retulerit quod quidam eorum ierant ad monumentum; intelligitur attestari Ioanni, quod duo ierint ad monumentum; sed Petrum primo solum commemoravit, quia illi primitus Maria nuntiaverat. AUG. But since Luke has said that Peter ran to the sepulcher; and has himself related the words of Cleophas, that some of them went to the sepulcher, he is understood to confirm the testimony of John, that two went to the sepulcher. He first mentioned Peter only, because to him first Mary had related the news.
Lectio 3
Theophylactus: Quia praedicti discipuli nimia dubietate laborabant dominus eos redarguit; unde dicitur et ipse dixit ad eos: o stulti. Fere enim eadem dixerant quae et astantes cruci: alios salvos fecit, seipsum non potest salvum facere. Et tardi corde ad credendum in omnibus quae locuti sunt prophetae. Contingit enim credere quae locuti sunt prophetae, particulariter quaedam, et non universaliter omnia: puta, si aliquis credat quae de cruce Christi dicuntur a prophetis, sicut est illud: foderunt manus meas et pedes meos; quae vero spectant ad resurrectionem non credat, sicut est illud: non dabis sanctum tuum videre corruptionem. Decet autem in omnibus fidem adhibere prophetis; tam in gloriosis quae de Christo praedixerunt, quam in ingloriis: quia ex passione malorum est ingressus in gloriam; unde sequitur nonne haec oportuit pati Christum, et ita intrare in gloriam suam? Scilicet secundum humanitatem. THEOPHYL. Because the above-mentioned disciples were troubled with too much doubt, the Lord reproves them, saying, O fools, (for they almost used the same words as those who stood by the cross, He saved others, himself he cannot save.) And He proceeds, and slow of heart to believe all that the prophets have spoken. For it is possible to believe some of these things and not all; as if a man should believe what the Prophets say of the cross of Christ, as in the Psalms, They pierced my hands and my feet; but should not believe what they say of the resurrection, as, You shall not suffer your Holy One to see corruption. But it becomes us in all things to give faith to the Prophets, as well in the glorious things which they predicted of Christ, as the inglorious, since through the suffering of evil things is the entrance into glory. Hence it follows, Ought not Christ to have suffered these things, and so to enter into his glory? that is, as respects His humanity. Isidorus: Sed et si oportebat Christum pati, tamen qui crucifixerunt rei sunt poena: non enim satagebant perficere quod Deus disponebat: unde et eorum executio fuit impia; Dei vero dispensatio prudentissima, qui nequitiam eorum in beneficia generis humani convertit, quasi utens vipereis carnibus ad antidoti salutiferi confectionem. ISIDORE PELEUS. But although it behooved Christ to suffer, yet they who crucified Him are guilty of inflicting the punishment. For they were not concerned to accomplish what God purposed. Therefore their execution of it was impious, but God’s purpose most wise, who converted their iniquity into a blessing upon mankind, using as it were the viper’s flesh for the working of a health-giving antidote. Chrysostomus: Et ideo dominus ostendit consequenter, haec omnia non evenisse simpliciter, sed ex Dei proposito ante praedestinato; unde sequitur et incipiens a Moyse et omnibus prophetis, interpretabatur illis in omnibus Scripturis quae de ipso erant: quasi diceret: postquam estis tardi, ego promptos vos reddam, mysteria Scripturarum vobis exponendo: nam sacrificium Abrahae, cum Isaac dimisso immolatus est aries, hoc praefiguravit. Sed in aliis Scripturis propheticis sparsim iacent mysteria crucis et resurrectionis Christi. CHRYS. And therefore our Lord goes on to show that all these things did not happen in a common way, but from the predestined purpose of God. Hence it follows, And beginning at Moses and all the Prophets, he expounded to them in all the Scriptures the things concerning himself: As if He said, Since you are slow I will render you quick, by explaining to you the mysteries of the Scriptures. For the sacrifice of Abraham, when releasing Isaac he sacrificed the ram, prefigured Christ’s sacrifice. But in the other writings of the Prophets also there are scattered about mysteries of Christ’s cross and the resurrection. Beda: Si autem Moyses et prophetae de Christo locuti sunt, et eum per passionem in gloriam intraturum praedixerunt; quomodo gloriatur se esse Christianum qui neque qualiter Scripturae ad Christum pertineant investigat, neque ad gloriam quam cum Christo habere cupit, per passionem attingere desiderat? BEDE; But if Moses and the Prophets spoke of Christ, and prophesied that through His Passion He would enter into glory, how does that man boast that he is a Christian. who neither searches how these Scriptures relate to Christ, nor desires to attain by suffering to that glory which he hopes to have with Christ. Graecus: Quia vero praedixit Evangelista tenebantur oculi eorum ne eum agnoscerent, donec sermo domini mentem eorum moveret ad fidem; convenienter opportunum sui aspectum auditui subiungit; unde sequitur et appropinquaverunt castello quo ibant, et ipse finxit se longius ire. GREEK EX. But since the Evangelist said before, Their eyes were holden that they should not know him, until the words, of the Lord should move their minds to faith, He fitly affords in addition to their hearing a favorable object to their sight As it follows, And they drew night to the fortress whither they were going, and he feigned as if he was going further. Augustinus de quaest. Evang: Quod non ad mendacium pertinet: non enim omne quod fingimus, mendacium est; sed quando id fingimus quod nihil significat, tunc mendacium est; cum autem fictio nostra refertur ad aliquam significationem, non est mendacium, sed aliqua figura veritatis; alioquin omnia quae a sapientibus et sanctis viris, vel etiam ab ipso domino figurate dicta sunt, mendacia deputabuntur, quia secundum usitatum intellectum non consistit veritas in talibus dictis. Sicut autem dicta, ita etiam finguntur facta sine mendacio ad aliquam rem significandam. AUG. Now this relates not to falsehood. For not every thing we feign is a falsehood, but only when we feign that which means nothing. But when our feigning has reference to a certain meaning it is not a falsehood, but a kind of figure of the truth. Otherwise all the things figuratively spoken by wise and holy men, or even by our Lord Himself must be accounted falsehoods. For to the experienced understanding truth consists not in certain words, but as words so also deeds are feigned without falsehood to signify a particular thing. Gregorius in Evang: Quia ergo adhuc in eorum cordibus peregrinus erat a fide, ire se longius finxit. Fingere namque componere dicimus: unde et compositores luti, figulos vocamus. Nihil ergo simplex veritas per duplicitatem fecit; sed talem se exhibuit in corpore, qualis apud illos erat in mente. Sed quia esse extranei a caritate non poterant hi cum quibus caritas gradiebatur, eum ad hospitium quasi peregrinum vocant; unde sequitur et coegerunt illum: ex quo exemplo colligitur quia peregrini ad hospitium non solum invitandi sunt, sed etiam trahendi. GREG. Because then He was still a stranger to faith in their hearts, He feigned as if he would go further. By the word “fingere” we mean to put together or form, and hence formers or preparers of mud we call “figuli.” He who was the Truth itself did nothing then by deceit, but exhibited Himself in the body such as He came before them in their minds. But because they could not be strangers to charity, with whom charity was walking, they invite Him as if a stranger to partake of their hospitality. Hence it follows, And they compelled him. From which example it is gathered that strangers are not only to be invited to hospitality, but even to be taken by force. Glossa: Nec solum factis eum cogunt, sed etiam verbis inducunt; sequitur enim dicentes: mane nobiscum, quoniam advesperascit, et inclinata est iam dies, scilicet ad occasum. GLOSS. They not only compel Him by their actions, but induce Him by their words; for it follows, saying, Abide with us, for it is towards evening, and the day is far gone, (that is, towards its close.) Gregorius: Ecce autem cum per membra sua Christus suscipitur, susceptores suos etiam per semetipsum requirit; sequitur enim et intravit cum illis. Mensam ponunt, cibos afferunt, et Deum quem in Scripturae sacrae expositione non cognoverant, in panis fractione cognoscunt; sequitur enim et factum est, dum recumberet cum illis, accepit panem et benedixit ac fregit, et porrigebat illis. Et aperti sunt oculi eorum, et cognoverunt eum. GREG. Now behold Christ since He is received through His members, so He seeks His receivers through Himself; for it follows, And he went in with them. They lay out a table, they bring food. And God whom they had not known in the expounding of Scriptures, they knew in the breaking of bread; for it follows, And it came to pass, as he sat at meat with them, he took bread, and blessed it, and broke, and gave it to them. And their eyes were opened, and they knew him. Chrysostomus: Quod non de sensibilibus oculis dictum est, sed de sensu mentali. CHRYS. This was said not of their bodily eyes, but of their mental sight. Augustinus de Cons. Evang: Neque enim clausis oculis ambulabant, sed inerat aliquid, quo non sinerentur agnoscere quod videbant; quod scilicet caligo et aliquis humor efficere solet; non quia dominus non poterat transformare carnem suam, ut alia revera esset effigies quam solebant intueri; quandoquidem et ante passionem transformatus est in monte, ut facies eius claresceret sicut sol: sed non ita nunc factum est: non enim incongruenter accipimus hoc impedimentum in oculis eorum a Satana factum fuisse, ne agnosceretur Iesus. Sed tantum a Christo facta est permissio usque ad sacramentum panis, ut veritate corporis eius participata, removeri intelligatur impedimentum inimici, ut Christus possit agnosci. AUG. For they walked not with their eyes shut, but there was something within them which did not permit them to know that which they saw, which a mist, darkness, or some kind of moisture, frequently occasions. Not that the Lord was not able to transform His flesh that it should be really a different form from that which they were accustomed to behold; since in truth also before His passion, He was transfigured in the mount, so that His face was bright as the sun. But it was not so now. For we do not unfitly take this obstacle in the sight to have been caused by Satan, that Jesus might not be known. But still it was so permitted by Christ up to the sacrament of the bread, that by partaking of the unity of His body, the obstacle of the enemy might be understood to be removed, so that Christ might be known. Theophylactus: Sed et aliud innuit: quod scilicet sumentibus sacrum panem aperiuntur oculi, ut eum agnoscant: magnam enim et ineffabilem vim habebat domini caro. THEOPHYL. But He also implies another thing, that the eyes of those who receive the sacred bread are opened that they should know Christ. For the Lord’s flesh has in it a great and ineffable power. Augustinus de quaest. Evang: Vel quod dominus se ire longius finxit cum comitaretur discipulos, exponens eis sacras Scripturas, utrum ipse esset, ignorantibus, significat quia hospitalitatis officio ad suam cognitionem pervenire posse homines intimavit; ut, cum longius ipse ab hominibus abscesserit super omnes caelos, cum eis tamen sit qui haec exhibent servis eius. Tenet ergo Christum, ne longius ab eo eat, quisquis catechizatus verbo in omnibus bonis ei qui se catechizat communicat. Etenim isti catechizati erant verbo, cum exponeret eis Scripturas: et quia hospitalitatem sectati sunt, quem in ipsa expositione Scripturarum non cognoverunt, in panis fractione cognoscunt: non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur. AUG. Or because the Lord feigned as if He would go farther, when He was accompanying the disciples, expounding to them the sacred Scriptures, who knew not whether it was He, what does He mean to imply but that through the duty of hospitality men may arrive at a knowledge of Him; that when He has departed from mankind far above the heavens, He is still with those who perform this duty to His servants. He therefore holds to Christ, that He should not go far from him, whoever being taught in the word communicates in all good things to him who teaches. For they were taught in the word when He expounded to them the Scriptures. And because they followed hospitality, Him whom they knew not in the expounding of the Scriptures, they know in the breaking of bread. For not the hearers of the law are just before God but the doers of the law shall be justified. Gregorius in Evang: Quisquis ergo audita vult intelligere, festinet ea quae iam intelligere potuit, opere implere. Ecce dominus non est cognitus dum loqueretur, et dignatus est cognosci dum pascitur; sequitur enim et ipse evanuit ex oculis eorum. GREG. Whoever then wishes to understand what he has heard, let him hasten to fulfill in work what he can now understand. Behold the Lord was not known when He was speaking, and He vouchsafed to be known when He is eating. It follows, And he vanished out of their sight. Theophylactus: Non enim tale corpus habebat ut diutius cum eis commorari deberet, ut ex hoc pariter augeret affectum eorum; unde sequitur et dixerunt ad invicem: nonne cor nostrum ardens erat in nobis dum loqueretur in via, et aperiret nobis Scripturas? THEOPHYL. For He had not such a body as that He was able to abide longer with them, that thereby likewise He might increase their affections. And they said one to another, Did not our hearts burn within us while he talked with us by the way, and while he opened to us the scriptures? Origenes: Per quod innuit, quod prolati sermones a salvatore accendebant audientium cor ad amorem divinum. a ORIGEN; By which is implied, that the words uttered by the Savior inflamed the hearts of the hearers to the love of God. Gregorius in Hom. Pentec.: Ex audito enim sermone inardescit animus, torporis frigus recedit, mens in superno desiderio fit anxia. Audire libet praecepta caelestia, et quod mandatis instruitur, quasi tot facibus inflammatur. GREG. By the word which is heard the spirit is kindled the chill of dullness departs, the mind becomes awakened with heavenly desire. It rejoices to hear heavenly precepts, and every command in which it is instructed, is as it were adding a faggot to the fire. Theophylactus: Ardebat ergo cor eorum vel igne verborum domini, quibus intendebant tamquam veris: vel quia eo disserente Scripturas, percellebatur intrinsecus cor eorum, quod ille qui disserebat dominus esset. Adeo ergo laetati sunt ut nullam moram passi, mox reversi sint in Ierusalem; et hoc est quod sequitur et surgentes eadem hora regressi sunt in Ierusalem. Surrexerunt quidem eadem hora, pervenerunt autem per plures horas, sicut oportebat sexaginta stadia transeuntes. THEOPHYL. Their hearts then were turned either by the fire of our Lord’s words, to which they listened as the truth, or because as he expounded the Scriptures, their hearts were greatly struck within them, that He who was speaking was the Lord. Therefore were they so rejoiced, that without delay they returned to Jerusalem. And hence what follows, And they rose up the same hour, and returned to Jerusalem. They rose up indeed the same hour, but they arrived after many hours, as they had to travel sixty stades. Augustinus de Cons. Evang: Iam autem fama erat quod surrexerat Iesus, a mulieribus facta, et a Simone Petro, cui iam apparuerat. Etenim isti duo haec invenerunt loquentes illos ad quos in Ierusalem venerunt; sequitur enim et invenerunt congregatos undecim, et eos qui cum ipsis erant, dicentes, quod surrexit dominus vere, et apparuit Simoni. AUG. It had been already reported that Jesus had risen by the women, and by Simon Peter, to whom He had appeared. For these two disciples found them talking of these things when they came to Jerusalem; as it follows, And they found the eleven gathered together, and them that were with them., saying, The Lord is risen indeed, and has appeared to Simon. Beda: Omnium enim virorum primo dominus apparuisse videtur Petro ex his quos Evangelistae quatuor et Paulus apostolus commemoraverunt. BEDE; It seems that our Lord appeared to Peter first of all those whom the four Evangelists and the Apostle mention. Chrysostomus: Non enim simul omnibus se manifestabat, ut sereret fidei semina: nam qui primo viderat et certus erat, aliis referebat; deinde sermo prodiens praeparabat animum auditoris visioni: et ideo primo digniori et fideliori omnibus apparuit: erat enim opus animae fidelissimae, quae prius acciperet hunc aspectum, ut minime turbaretur inopinata visione: et ideo primo videtur a Petro; ut qui primo confessus est eum Christum, primo resurrectionem videre mereatur; et etiam, quia eum negaverat, prius ei voluit apparere, consolans eum ne desperaret. Post Petrum vero aliis apparuit, quandoque paucioribus, quandoque pluribus; quod duo discipuli confitentur; sequitur enim et ipsi narraverunt quae gesta erant in via, et quomodo cognoverunt eum in fractione panis. CHRYS. For He did not show Himself to all at the same time, in order that He might sow the seeds of faith. For he who had first seen and was sure, told it to the rest. Afterwards the word going forth prepared the mind of the hearer for the sight, and therefore He appeared first to him who was of all the most worthy and faithful. For He had need of the most faithful soul to first receive this sight, that it might be least disturbed by the unexpected appearance. And therefore He is first seen by Peter, that he who first confessed Christ should first deserve to see His resurrection, and also because he had denied Him He wished to see him first, to console him, lest he should despair. But after Peter, He appeared to the rest, at one time fewer in number, at another more, which the two disciples attest; for it follows, And they told what things were done by the way, and how he was known of them in breaking of bread. Augustinus: Quod autem ait Marcus: annuntiaverunt ceteris, nec illis crediderunt, cum Lucas dicat quod iam inde loquebantur vere resurrexisse dominum, quid intelligendum est, nisi aliquos ibi fuisse qui hoc credere nollent? AUG. But with respect to what Mark says, that they told the rest, and they did not believe them, whereas Luke says, that they had already begun to say, The Lord is risen indeed, what must we understand, except that there were some even then who refused to believe this?
Lectio 4
Cyrillus: Undique resurrectionis fama per apostolos divulgata, et affectu discipulorum erecto ad Christi visionem, venit desideratus; et quaerentibus, et expectantibus revelatur; nec disceptatur de alio, sed evidenter se offert; unde dicitur dum autem haec loquuntur, stetit Iesus in medio eorum. CHRYS. The report of Christ’s resurrection being published every where by the Apostles, and while the anxiety of the disciples was easily awakened to see Christ, He that was so much desired comes, and is revealed to them that were seeking and expecting Him. Nor in a doubtful manner, but with the clearest evidence, He presents Himself, as it is said, And as they thus spoke, Jesus himself stood in the midst of them. Augustinus de Cons. Evang: Hanc ostensionem domini post resurrectionem, Ioannes commemorat. Sed quod dicit Ioannes, non cum illis fuisse apostolum Thomam, cum secundum Lucam duo illi regressi in Ierusalem, invenerunt congregatos undecim, proculdubio intelligendum est quod inde Thomas exierit, antequam dominus haec loquentibus appareret. Dat enim Lucas locum in sua narratione quomodo possit intelligi, dum haec loquerentur, prius inde exisse Thomam, et postea dominum intrasse; nisi quis dicat, non illos undecim qui iam tunc apostoli vocabantur, sed discipulos illos undecim fuisse ex multo numero discipulorum. Sed cum adiunxit Lucas et eos qui cum ipsis erant, satis utique declaravit evidentius illos undecim appellatos qui vocabantur apostoli, cum quibus ceteri erant. Sed videamus, cuius mysterii gratia, secundum Matthaeum et Marcum resurgens ita mandaverit: praecedam vos in Galilaeam, ibi me videbitis; quod etsi completum est, tamen post multa completum est; cum sic mandatum sit, ut aut hoc solum, aut hoc primum expectaretur fieri debuisse. AUG. This manifestation of our Lord after His resurrection, John also relates. But when John says that the Apostle Thomas was not with the rest, while according to Luke, the two disciples on their return to Jerusalem found the eleven gathered together, we must understand undoubtedly that Thomas departed from them, before our Lord appeared to them as they spoke these things. For Luke gives occasion in his narrative, that it may be understood that Thomas first went out from them when the rest were saying these things, and that our Lord entered afterwards. Unless some one should say that the eleven were not those who were then called Apostles, but that these were eleven disciples out of the large number of disciples. But since Luke has added, And those that were with them, he has surely made it sufficiently evident that those called the eleven were the same as those who were called Apostles, with whom the rest were. But let us see what mystery it was for the sake of which, according to Matthew and Mark, our Lord when He rose again gave the following command, I will go before ore you into Galilee, there shall you see me. Which although it was accomplished, yet it was not till after many other things had happened, whereas it was so commanded, that it might be expected that it would have taken place alone, or at least before other things. Ambrosius: Unde hoc convenientius arbitror, quod dominus quidem mandaverit discipulis ut in Galilaea eum viderent; sed illis ob metum intra conclave residentibus primum se obtulisse. AMBROSE; Therefore I think it most natural that our Lord indeed instructed His disciples, that they should see Him in Galilee, but that He first presents Himself as they remained still in the assembly through fear. Graecus: Nec hoc est promissi transgressio; sed potius festinata ex benignitate impletio, propter pusillanimitatem discipulorum. GREEK EX. Nor was it a violation of His promise, but rather a mercifully hastened fulfillment on account of the cowardice of the disciples. Ambrosius: Postea vero confirmatis animis, undecim illos Galilaeam petiisse. Vel nihil obstat si dicantur pauciores intra conclave, et in monte quamplures fuisse. AMBROSE; But afterwards when their hearts were strengthened, the eleven set out for Galilee. Or there is no difficulty in supposing that they should be reported to have been fewer in the assembly, and a larger number on the mountain. Eusebius: Duo enim Evangelistae, scilicet Lucas et Ioannes, solis undecim hunc scribunt apparuisse in Ierusalem; ceteri vero duo in Galilaeam properare, non solum undecim, sed etiam universis discipulis et fratribus dixerunt Angelum et salvatorem iussisse; de quibus Paulus meminit dicens: deinde apparuit plusquam quingentis fratribus simul. Est autem verior solutio, quod prius quidem in Ierusalem latitantibus, semel aut bis visus est ad eorum consolationem; in Galilaea vero non in conclavi, aut semel aut bis, sed cum multa potestate ostensionem sui fecit, praebens se eis viventem post passionem in signis multis, ut Lucas testatur in actibus. EUSEBIUS. For the two Evangelists, that is, Luke and John, write that He appeared to the eleven alone in Jerusalem, but those two disciples told not only the eleven, but all the disciples and brethren, that both the angel and the Savior had commanded them to hasten to Galilee; of whom also Paul made mention, saying, Afterwards he appeared to more than five hundred brethren at once. But the truer explanation is, that at first indeed while they remained in secret at Jerusalem, He appeared once or twice for their comfort, but that in Galilee not in the assembly, or once or twice, but with great power, He made a manifestation of Himself, strewing Himself living to them after His Passion with many signs, as Luke testifies in the Acts. Augustinus de Cons. Evang: Vel quod ab Angelo, hoc est a domino, dictum est, prophetiae accipiendum est: in Galilaea enim, secundum transmigrationis significationem, intelligendum occurrit, quia de populo Israel transmigraturi erant ad gentes; quibus apostoli praedicantes Evangelium non crederent nisi ipse dominus viam in cordibus hominum praepararet; et hoc intelligitur: praecedet vos in Galilaeam. Secundum autem illud quod Galilaea interpretatur revelatio, non iam in forma servi intelligendum est, sed in qua est aequalis patri, quam promisit electis suis; illa erit revelatio tamquam vera Galilaea, cum videbimus eum sicut est. Ipsa etiam erit beatior transmigratio ex isto saeculo in illam aeternitatem, unde ad nos veniens non recessit, et quo nos praecedens non deserit. AUG. But that which was said by the Angel, that is the Lord, must be taken prophetically, for by the word Galilee according to its meaning of transmigration, it is to be understood that they were about to pass over from the people of Israel to the Gentiles, to whom the Apostles preaching would not entrust the Gospel, unless the Lord Himself should prepare His way in the hearts of men. And this is what is meant by, He shall go before you into Galilee, there shall you see him. But according to the interpretation of Galilee, by which it means “manifestation,” we must understand that He will be revealed no more in the form of a servant, but in that form in which He is equal to the Father, which He has promised to His elect. That manifestation will be as it were the true Galilee, when we shall see Him as He is. This will also be that far more blessed transmigration from the world to eternity, from whence though coming to us He did not depart, and to which going before us He has not deserted us. Theophylactus: Primo igitur dominus in medio discipulorum stans, solito pacis affatu eorum turbinem sedat, ostendens quod ipse idem est magister eorum, qui hoc verbo gaudebat, quo etiam eos munivit cum ad praedicandum misit; unde sequitur et dixit eis: pax vobis: ego sum, nolite timere. THEOPHYL. The Lord then standing in the midst of the disciples, first with His accustomed salutation of “peace,” allays their restlessness, showing that He is the same Master who delighted in the word wherewith He also fortified them, when He sent them to preach. Hence it follows, And he said to them, Peace be to you; I am he, fear not. Cyrillus: Pudeat ergo nos pacis munus deserere, quam nobis hinc discedens Christus reliquit. Pax et res et nomen dulce, quam et Dei esse accepimus, iuxta illud: pax Dei, et eius esse Deum, iuxta illud: Deus pacis, et ipsam esse Deum, iuxta illud: ipse est pax nostra. Pax bonum commendatum ab omnibus, observatum autem a paucis. Quae autem est causa? Fortassis ambitio dominii aut facultatum, aut livor, aut odium, aut contemptus, aut aliquid huiusmodi ex his quae Dei ignaros videmus incurrere. Dei quippe praecipue pax est, quae confoederat omnia; cuius nihil est adeo proprium sicut unitas naturae, et pacificus status. Transumitur vero Angelis et divinis potestatibus, quae ad Deum et ad invicem pacifice se habent; diffunditur vero per totam creaturam, cuius est decor; tranquillitas in nobis autem manet secundum animam quidem per investigationem virtutum et communicationem, secundum corpus vero in membrorum et elementorum commensurationem: quorum alterum pulchritudo, alterum sanitas appellatur. GREG. NAZ. Let us then reverence the gift of peace, which Christ when He departed hence left to us. Peace both in name and reality is sweet, which also we have heard to be of God, as it is said, The peace of God; and that God is of it, as He is our peace. Peace is a blessing commended by all, but observed by few. What then is the cause? Perhaps the desire of dominion or riches, or the envy or hatred of our neighbor, or some one of those vices into which we see men fall who know not God. For peace is peculiarly of God, who binds all things together in one, to whom nothing so much belongs as the unity of nature, and a peaceful condition. It is borrowed indeed by angels and divine powers, which are peacefully disposed towards God and one another. It is diffused through the whole creation, whose glory is tranquillity. But in us it abides in our souls indeed by the following and imparting of the virtues, in our bodies by the harmony of our members and organs, of which the one is called beauty, the other health. Beda: Discipuli autem noverant Christum verum hominem, cum quo tanto tempore fuerant conversati; sed postquam mortuus est, non credunt tertia die potuisse veram carnem de sepulcro resurgere. Putant ergo se videre spiritum, quem emisit in passione; unde sequitur conturbati vero et conterriti, existimabant se spiritum videre. Error ille apostolorum secta est Manichaeorum. BEDE; The disciples had known Christ to be really man, having been so long a time with Him; but after that He was dead, they do not believe that the real flesh could rise again from the grave on the third day. They think then that they see the spirit which He gave up at His passion. Therefore it follows, But they were terrified and affrighted, and supposed that they had seen a spirit. This mistake of the Apostles was the heresy of the Manicheans. Ambrosius: Adductis autem virtutum exemplis, Petrum et Ioannem non credimus potuisse dubitare. Cur ergo Lucas inducit fuisse turbatos? Primo omnium quia paucorum opinionem sententia maioris partis includit; deinde, quia, etsi Petrus de resurrectione crediderat, turbari tamen potuit, quod se dominus cum corpore, vectibus obseratis improvisus infunderet. AMBROSE; But persuaded by the example of their virtues, we can not believe that Peter and John could have doubted. Why then does Luke relate them to have been affrighted. First of all because the declaration of the greater part includes the opinion of the few. Secondly, because although Peter believed in the resurrection, yet he might be amazed when the doors being closed Jesus suddenly presents Himself with his body. Theophylactus: Verum, quia per verbum pacis non est sedatus turbo in animabus discipulorum, aliunde indicat eis se filium Dei esse, qui mentis cognoscebat arcana; unde sequitur et dixit eis: quid turbati estis, et cogitationes ascendunt in corda vestra? THEOPHYL. Because by the word of peace the agitation in the minds of the Apostles was not allayed, He shows by another token that He is the Son of God, in that He knew the secrets of their hearts; for it follows, And he said to them, Why are you troubled, and why do thoughts arise in your hearts? Beda: Quales utique cogitationes, nisi falsae et perniciosae? Perdidit enim Christus fructum passionis, si non esset veritas resurrectionis; tamquam si bonus agricola diceret: quod ibi plantavi, inveniam, idest fidem, quae in cor descendit, quia desuper est. Cogitationes autem istae non desuper descenderunt, sed de imo in cor, sicut herba mala, ascenderunt. BEDE; What thoughts indeed but such as were false and dangerous. For Christ had lost the fruit of His passion, had He not been the Truth of the resurrection; just as if a good husbandmen should say, What I have planted there, I shall find, that is, the faith which descends into the heart, because it is from above. But those thoughts did not descend from above, but ascended from below into the heart like worthless plants. Cyrillus: Hoc autem fuit evidentissimum signum quod non alius est qui videtur, sed ille idem quem viderant in ligno mortuum et positum in sepulcro, quem non latebat aliquid eorum quae erant in homine. CYRIL; Here then was a most evident sign that He whom they now see was none other but the same whom they had seen dead on the cross, and lain in the sepulcher, who knew every thing that was in man. Ambrosius: Consideremus autem qua gratia, secundum Ioannem, apostoli crediderunt, et gavisi sunt, qui secundum Lucam increduli redarguuntur. Et videtur mihi Ioannes quasi apostolus maiora et altiora tetigisse: his sequentia et humanis proxima; hic historico usus circuitu, ille compendio: quia et de illo dubitari non potest, quia testimonium perhibet de his quibus ipse interfuit; et ideo utrumque verum putamus; nam et si in primo Lucas eos non credidisse dicat, postea tamen credidisse demonstrat. AMBROSE; Let us then consider how it happens that the Apostles according to John believed and rejoiced, according to Luke are reproved as unbelieving. John indeed seems to me, as being an Apostle, to have treated of greater and higher things; Luke of those which relate and are close akin to human. The one follows an historic course, the other is content with an abridgment, because it could not be doubted of him, who gives his testimony concerning those things at which he was himself present. And therefore we deem both true. For although at first Luke says that they did not believe, yet he explains that they afterwards did believe. Cyrillus: Comprobans autem dominus devictam esse mortem, et humanam naturam iam in Christo corruptionem exuisse, primo ostendit eius manus et pedes, et clavorum foramina; unde subdit videte manus meas et pedes, quia ego ipse sum. CYRIL; Now our Lord testifying that death was overcome, and human nature had now in Christ put on incorruption, first shows them His hands and His feet, and the print of the nails; as it follows, Behold my hands and my feet, that it is I myself. Theophylactus: Sed et aliud subiungit: palpationem scilicet manuum atque pedum, cum dicit palpate, et videte quia spiritus carnem et ossa non habet, sicut me videtis habere; quasi diceret: vos putatis me esse spiritum, idest phantasma, sicut plures defunctorum circa sepulcra videri sunt soliti; sed scitote quod spiritus neque carnem habet neque ossa; ego autem carnem et ossa habeo. THEOPHYL. But He adds also another proof, namely, the handling of His hands and feet, when He says, Handle me and see, for a spirit has not flesh and bones as you see me have. As if to say, You think me a spirit, that is to say, a ghost, as many of the dead are wont to be seen about their graves. But know you that a spirit has neither flesh nor bones, but I have flesh and bones. Ambrosius: Hoc autem dominus ideo dixit, ut speciem nobis suae resurrectionis ostenderet: nam quod palpatur corpus est. In corpore autem resurgemus; sed illud subtilius, hoc crassius, utpote adhuc terrenae labis qualitate concretum. Non ergo per incorpoream naturam, sed per resurrectionis corporeae qualitatem Christus clausa penetravit. AMBROSE; Our Lord said this in order to afford us an image of our resurrection. For that which is handled is the body. But in our bodies we shall rise again. But the former is more subtle, the latter more carnal, as being still mixed up with the qualities of earthly corruption. Not then by His incorporeal nature, but by the quality of His bodily resurrection, Christ passed through the shut doors. Gregorius Moralium: Non enim illa resurrectionis gloria corpus nostrum erit impalpabile, et ventis aereque subtilius, ut Eutychius dixit; sed subtile quidem per effectum spiritualis potentiae, palpabile autem per veritatem naturae. Sequitur et cum haec dixisset, ostendit eis manus et pedes. GREG. For in that glory of the resurrection our body will not be incapable of handling, and more subtle than the winds and the air, (as Eutychius said,) but while it is subtle indeed through the effect of spiritual power, it will be also capable of handling through the power of nature. It follows, And when he had thus spoken, he showed them his hands and his feet, Beda: Quibus scilicet indicata clavorum vestigia claruere; sed secundum Ioannem etiam latus eis ostendit, cum fuerit lancea perforatum; ut scilicet ostensa vulnerum cicatrice, dubietatis eorum vulnus sanaret. Solent autem in hoc loco gentiles calumniam struere, quasi non valuerit dominus vulnera sibi inflicta curare: quibus respondendum est, quia non est consequens ut qui maiora fecisse probatur, minora facere nequiverit; sed certe dispensationis gratia, qui mortem destruxit, signa mortis delere noluit: primo quidem, ut per hoc discipulis fidem suae resurrectionis astrueret; deinde ut patri pro nobis supplicans, quale genus mortis pro homine pertulerit, semper ostendat; tertia ut sua morte redemptis quam misericorditer sint adiuti, propositis eiusdem mortis indiciis, insinuet: postremo ut in iudicio quam iuste damnentur impii, denuntiet. on which indeed were clearly marked the prints of the nails. But according to John, He also showed them His side which had been pierced with the spear, that by manifesting the scar of His wounds He might heal the wound of their doubtfulness. But from this place the Gentiles are fond of raising up a calumny, as if He was not able to cure the wound inflicted on Him. To whom we must answer, that it is not probable that He who is proved to have done the greater should be unable to do the less. But for the sake of His sure purpose, He who destroyed death would not blot out the signs of death. First indeed, that He might thereby build up His disciples in the faith of His resurrection. Secondly, that supplicating the Father for us, He might always show forth what kind of death He endured for many. Thirdly, that He might point out to those redeemed by His death, by setting before them the signs of that death, how mercifully they have been succored. Lastly, that He might declare in the judgment how justly the wicked are condemned.
Lectio 5
Cyrillus: Ostenderat dominus discipulis manus et pedes, ut certificaret discipulos, quod corpus quod passum fuerat resurrexit. Ut adhuc autem magis certificaret, aliquid manducabile petiit; unde dicitur adhuc autem illis non credentibus et mirantibus prae gaudio dixit: habetis hic aliquid quod manducetur? CYRIL; The Lord had shown His disciples His hands and His feet, that He might certify to them that the same body which had suffered rose again. But to confirm them still more, He asked for something to eat. Gregorius Nyssenus: Et iussu quidem legis Pascha cum amaricantibus edebatur; quia adhuc amaritudo manebat, post resurrectionem vero cibus favo mellis dulcoratur; unde sequitur at illi obtulerunt ei partem piscis assi, et favum mellis. GREG NYSS. By the command of the law indeed the Passover was eaten with bitter herbs, because the bitterness of bondage still remained, but after the resurrection the food is sweetened with a honeycomb; as it follows, And they gave him a piece of a broiled fish, and a honeycomb. Beda: Ad insinuandum ergo resurrectionis suae veritatem, non solum tangi a discipulis, sed etiam convesci cum illis dignatur, ne arbitrentur eum non solide, sed imaginabiliter sibi apparere; unde sequitur et cum manducasset coram eis, sumens reliquias, dedit eis. Manducavit quidem potestate, non ex necessitate: aliter absorbet aquam terra sitiens, aliter sol calens; illa indigentia, iste potentia. BEDE; To convey therefore the truth of His resurrection, He condescends not only to be touched by His disciples, but to eat with them, that they might not suspect that His appearance was not actual, but only imaginary. Hence it follows, And when he had eaten before them, he took the remnant, and gave to them. He ate indeed by His power, not from necessity. The thirsty earth absorbs water in one way, the burning sun in another way, the one from want, the other from power. Graecus: Si damus dominum vere comedisse, demus et omnes homines post resurrectionem uti ciborum fomentis. Sed quae ex quadam dispensatione fiunt a salvatore, non sunt regula et norma naturae; quoniam in quibusdam aliis dispensavit. Resuscitabit enim nostra corpora incorrupta, qui tamen dereliquit proprii corporis foramina, quae clavi foraverant, et lateris cicatricem, ut ostendat quod mansit post resurrectionem natura corporis, nec est in aliam mutatus substantiam. GREEK EX. But some one will say, If we allow that our Lord ate after His resurrection, let us also grant that all men will after the resurrection take the nourishment of food. But these things which for a certain purpose are done by our Savior, are not the rule and measure of nature, since in other things He has purposed differently. For He will raise our bodies, not defective but perfect and incorrupt, who yet left on His own body the prints which the nails had made, and the wound in His side, in order to show that the nature of His body remained the same after the resurrection, and that He was not changed into another substance. Beda: Manducavit ergo post resurrectionem, non quasi cibo indigens, nec quasi in resurrectione quam expectamus, cibis egere significans; sed ut eo modo naturam corporis resurgentis astrueret. Mystice autem piscis assus, quem Christus comedit, significat Christum passum: ipse enim latere dignatus in aquis generis humani, capi voluit laqueo mortis nostrae; et quasi tribulatione assatus est tempore passionis suae: sed favus mellis nobis extitit in resurrectione. In favo quidem mellis utramque naturam exprimere voluit personae suae. Favus quippe mellis in cera est; mel vero in cera, est divinitas in humanitate. BEDE; He ate therefore after the resurrection, not as needing food, nor as signifying that the resurrection which we are expecting will need food; but that He might thereby build up the nature of a rising body. But mystically, the broiled fish of which Christ ate signifies the sufferings of Christ. For He having condescended to lie in the waters of the human race, was willing to be taken by the hook of our death, and was as it were burnt up by anguish at the time of His Passion. But the honeycomb was present to us at the resurrection. By the honeycomb He wished to represent to us the two natures of His person. For the honeycomb is of wax, but the honey in the wax is the Divine nature in the human. Theophylactus: Videntur autem et comesta aliud habere mysterium: quod enim manducavit partem piscis assi, significavit quod naturam nostram in huius vitae mari natantem, assans eam igne propriae deitatis, et exsiccans eius humiditatem, quam a profundis undis contraxerat, escam fecit divinam; et eam quae prius erat abominabilis, praeparavit Deo cibum suavem; quod significat favus mellis. Vel per piscem assum significat vitam activam consumentem nostram humilitatem laborum prunis; contemplationem vero significat per favum mellis, propter dulcedinem eloquiorum Dei. THEOPHYL. The things eaten seem also to contain another mystery. For in that He ate part of a broiled fish, He signifies that having burnt by the fire of His own divinity our nature swimming in the sea of this life, and dried up the moisture which it had contracted from the waves, He made it divine food; and that which was before abominable He prepared to be a sweet offering to God, which the honeycomb signifies. Or by the broiled fish He signifies the active life, drying up the moisture with the coals of labor, but by the honeycomb, the contemplative life on account of the sweetness of the oracles of God. Beda: Postquam autem visus est, tactus est et manducavit, ne in aliquo sensus humanos ludificasse videretur, misit manus ad Scripturas; unde sequitur et dixit ad illos: haec sunt verba quae locutus sum ad vos cum adhuc essem vobiscum; idest, cum adhuc essem in carne mortali, in qua estis et vos: tunc quidem in eadem carne resuscitatus erat, sed cum illis in eadem mortalitate non erat: et subdit quoniam necesse est impleri omnia quae scripta sunt in lege Moysi et prophetis et Psalmis de me. BEDE; But after that He was seen, touched, and had eaten, lest He should seem to have mocked the human senses in any one respect, He had recourse to the Scriptures. And he said to them, These are the words which I spoke to you, when I was yet with you, that is, when I was as yet in the mortal flesh, in which you also are. He indeed was then raised again in the same flesh, but was not in the same mortality with them. And He adds, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me. Augustinus de Cons. Evang: Illud attendant qui magicis artibus Christum tanta potuisse, et nomen suum ad apostolos in se convertendos arte ipsa consecrasse delirant, utrum potuit magicis artibus prophetas divino spiritu antequam in terra nasceretur implere. Neque enim si magicis artibus fecit ut coleretur et mortuus, magus erat antequam natus, cui prophetando venturo gens una deputata est. AUG. Let those then who dream that Christ could have done such things by magical arts, and by the same art have consecrated His name to the nations to be converted to Him, consider whether He could by magical arts fill the Prophets with the Divine Spirit before He was born. For neither supposing that He caused Himself to be worshipped when dead, was He a magician before He was born, to whom one nation was as assigned to prophesy His coming.
Lectio 6
Beda: Postquam praebuit se videndum oculis, manibus contrectandum, legis commemoravit Scripturas, consequenter aperuit sensum, ut intelligatur quod legitur; unde dicitur tunc aperuit illis sensum ut intelligerent Scripturas. BEDE; After having presented Himself to be seen with the eye, and handled with hands, and having brought to their minds the Scriptures of the law, He next opened their understanding that they should understand what was read. Theophylactus: Alioquin quomodo eorum anima turbata et vacillans, circa Christi mysterium studuisset? Sed et verbis eos docuit; sequitur enim et dixit eis, quoniam sic scriptum est, et sic oportebat Christum pati, scilicet per lignum crucis. THEOPHYL. Otherwise, how would their agitated and perplexed minds have learnt the mystery of Christ. But He taught them by His words; for it follows, And said to them, Thus it is written, and thus it behooved Christ to suffer, that is, by the wood of the Cross. Beda: Perdidit autem Christus fructum passionis, si non esset veritas resurrectionis; unde subdit et resurgere a mortuis die tertia. Deinde post commendatam sui corporis veritatem, commendat Ecclesiae unitatem, cum subdit et praedicari in nomine eius poenitentiam et remissionem peccatorum in omnes gentes. BEDE; But Christ would have lost the fruit of His Passion had He not been the Truth of the resurrection, therefore it is said, And to rise form the dead. He then after having commended to them the truth of the body, commends the unity of the Church, adding, And that repentance and remission of sins should be preached in his name among all nations. Eusebius: Dictum enim erat: postula a me, et dabo tibi gentes hereditatem tuam. Oportebat autem conversus ex gentibus expiari a quolibet contagio et macula per ipsius virtutem, quasi contaminatos ab errore Daemonum idololatriae, et quasi nuper conversos a vita execrabili et impudica: et ideo dicit, quod oportet praedicari prius quidem poenitentiam, consequenter remissionem peccatorum in omnes gentes: eis enim qui prius quidem veram ostenderunt malorum poenitentiam, salubri gratia veniam commissorum donavit, pro quibus et mortem subiit. EUSEBIUS. For it was said, Ask of me, and I will give you the heathen for your inheritance. But it was necessary that those who were converted from the Gentiles should be purged from a certain stain and defilement through His virtue, being as it were corrupted by the evil of the worship of devils, and as lately converted from an abominable and unchaste life. And therefore He says that it behoves that first repentance should be preached, but next, remission of sins, to all nations. For to those who first showed. repentance for their sins, by His saving grace He granted pardon of their transgression, for whom also He endured death. Theophylactus: In hoc vero quod dicit poenitentiam et remissionem peccatorum, etiam de Baptismate meminit, in quo per depositionem priorum scelerum subsequitur venia peccatorum. Sed quo pacto intelligetur in solo Christi nomine Baptisma fieri, cum alibi mandet hoc fieri in nomine patris et filii et spiritus sancti? Et primo quidem dicimus, quod non intelligitur quod in solo Christi nomine fiat Baptisma, sed quod Christi Baptismate aliquis baptizetur, idest spiritualiter, non Iudaice, nec tali quali Ioannes baptizabat ad solam poenitentiam, sed ad spiritus almi participationem; sicut et Christus in Iordane baptizatus ostendit spiritum sanctum in specie columbina. Porro Baptisma in Christi nomine, idest morte Christi, intelligas: sicut enim ipse post mortem triduo resurrexit, sic et nos ter in aquam mergimur, et consequenter emergimur, incorruptibilitatis spiritus arrham recipientes. Hoc etiam Christi nomen continet in se et patrem quasi unctorem, et spiritum quasi unctionem, et filium quasi unctum, scilicet secundum humanam naturam. Non autem decebat amplius bipartitum esse humanum genus in Iudaeos et gentiles: et ideo, ut omnes in unum uniret, mandavit incipere sermonem a Ierusalem et ad gentes terminari; unde sequitur incipientibus ab Ierusalem. THEOPHYL. But herein that He says, Repentance and remission of sins, He also makes mention of baptism, in which by the putting off of our past sins there follows pardon of iniquity. But how must we understand baptism to be performed in the name of Christ alone, whereas in another place He commands it to be in the name of the Father, and the Son, and the Holy Ghost. First indeed we say that it is not meant that baptism is administered in Christ’s name alone, but that a person is baptized with the baptism of Christ, that is, spiritually, not Judaically, nor with the baptism, wherewith John baptized to repentance only but to the participation of the blessed Spirit; as Christ also when baptized in Jordan manifested the Holy Spirit in the form of a dove. Moreover you must understand baptism in Christ’s name to be in His death. For as He after death rose again on the third day, so we also are three times dipped in the water, and fitly brought out again, receiving thereby an earnest of the immortality of the Spirit. This name of Christ also contains in itself both the Father as the Anointer and the Spirit as the Anointing, and the Son as the Anointed, that is, in His human nature. But it was fitting that the race of man should no longer be divided into Jews and Gentiles, and therefore that He might unite all in one, He commanded that their preaching should begin at Jerusalem but be finished with the Gentiles. Hence it follows, Beginning at Jerusalem. Beda: Non solum quia credita sunt illis eloquia Dei, et eorum est adoptio filiorum et gloria; verum etiam ut gentes variis erroribus implicatae, hoc maxime indicio divinae pietatis ad spem veniae provocentur, quod eis qui filium Dei crucifixerunt, venia concedatur. BEDE; Not only because to them were entrusted the oracles of God, and theirs is the adoption and the glory, but also that the Gentiles entangled in various errors might by this sign of Divine mercy be chiefly invited to come to hope, seeing that to them even who crucified the Son of God pardon is granted. Chrysostomus: Insuper ne dicerent aliqui, quod omissis notis iverunt se ostentaturos ad extraneos, ideo prius apud ipsos occisores pandunt resurrectionis signa in eadem civitate in qua prorupit temerarius ausus. Ubi enim crucifixores credere videntur, resurrectio plurimum demonstratur. CHRYS. Further, lest any should say that abandoning their acquaintances they went to show themselves, (or as it were to vaunt themselves with a kind of pomp,) to strangers therefore first among the very murderers themselves are the signs of the resurrection displayed, in that very city wherein the frantic outrage burst forth. For where the crucifiers themselves are seen to believe, there the resurrection is most of all demonstrated. Eusebius: Quod si ea quae Christus praedixit, iam sortiuntur effectum, et verbum eius vivax et efficax per universum mundum oculata fide perspicitur, tempus est non incredulos esse erga eum qui protulit verbum. Eum enim necesse est divinam vitam ducere cuius opera vivida verbis consona ostenduntur; quae quidem ministerio apostolorum impleta sunt; unde subdit vos autem estis testes horum, mortis scilicet et resurrectionis. EUSEBIUS. But if those things which Christ foretold are already receiving their accomplishment, and His word is perceived by a seeing faith to be living and effectual throughout the whole world; it is time for men not to be unbelieving towards Him who uttered that word. For it is necessary that He should live a divine life, whose living works are shown to be agreeable to His words; and these indeed have been fulfilled by the ministry of the Apostles. Hence He adds, But you are witnesses of these things, &c. that is, of My death and resurrection. Theophylactus: Consequenter ne turbati cogitarent: quomodo nos homines idiotae testimonium perhibebimus gentibus et Iudaeis, qui te occiderunt? Subiungit et ego mittam promissum patris mei in vos; quod scilicet per Ioelem promiserat dicens: effundam spiritum meum super omnem carnem. THEOPHYL. Afterwards, lest they should be troubled at the thought, How shall we private individuals give our testimony to the Jews and Gentiles who have killed Thee? He subjoins, And, behold, I send the promise of my Father upon you, &c. which indeed He had promised by the mouth of the prophet Joel, I will pour my Spirit upon all flesh. Chrysostomus: Sicut autem milites invasuros multos nemo dux exire sinit donec armati sint; sic et discipulos ante spiritus descensum, ad conflictum egredi non permittit; unde subdit vos autem sedebitis in civitate quoadusque induamini virtute ex alto. CHRYS. But as a general does not permit his soldiers who are about to meet a large number, to go out until they are armed, so also the Lord does not permit His disciples to go forth to the conflict before tile descent of the Spirit. And hence He adds, But tarry you in the city of Jerusalem, until you be endued with power from on high. Theophylactus: Idest, virtute non humana, sed caelesti. Nec dixit: suscipiatis, sed induamini, integram tutelam spiritualis velaminis indicans. THEOPHYL. That is, not with human but heavenly power. He said not, until you receive, but be endued with, showing the entire protection of the spiritual armor. Beda: De hac autem virtute, idest spiritu sancto, dicit etiam Angelus Mariae: et virtus altissimi obumbrabit tibi; et ipse dominus alibi: nam et ego novi virtutem de me exisse. BEDE; But concerning the power, that is, the Holy Spirit, the Angel also says to Mary, And the power of the Highest shall overshadow you. And the e Lord Himself says elsewhere, For I know that virtue is gone out of me. Theophylactus: Cur autem non Christo praesente, vel eo discedente statim spiritus venit? Decebat enim eos fieri cupidos rei, et demum recipere gratiam: tunc enim magis ad Deum erigimur, cum incumbit necessitas. Oportebat enim interim nostram comparere naturam in caelo, et foedera consummari, ac deinde spiritum advenire et gaudia celebrari serena. Attende etiam quantam eis necessitatem imposuit Hierosolymis esse, in eo quod illic spiritum promisit largiri. Ne enim rursus post eius resurrectionem aufugerent, hac expectatione quasi quodam vinculo omnes simul eos ibi detinuit. Dicit autem donec induamini virtute ex alto; nec expressit quando, ut sint iugiter vigiles. Quid ergo miraris, si diem nobis novissimum non pandit, cum diem hunc propinquum pandere noluit? CHRYS. But why did not the Spirit come while Christ was present, or immediately on His departure? Because it was fitting that they should become desirous of grace, and then at length receive it. For we are then most awakened towards God, when difficulties press upon us. It was necessary in the mean time that our nature should appear in Heaven, and the covenants be completed, and that then the Spirit should come, and pure joys be experienced. Mark also what a necessity He imposed upon them of being at Jerusalem, in that He promised that the Spirit should there be given them. For lest they should again flee away after His resurrection by this expectation, as it were a chain, He kept them all there together. But He says, until you be endued from on high. He did not express the time when, in order that they may be constantly watchful. But why then marvel that He does not reveal to us our last day, when He would not even make known this day which was close at hand. Gregorius Reg. Pastor.: Admonendi sunt ergo quos a praedicationis officio vel imperfectio vel aetas prohibet, et tamen praecipitatio impellit, ne dum sibi tantum onus officii praecipitatione arrogant, viam sibi subsequentis meliorationis abscindant. Ipsa enim veritas, quae repente quos vellet roborare potuisset; ut exemplum sequentibus daret, ne imperfecti praedicare praesumerent; postquam plene discipulos de virtute praedicationis instruxit, mandavit eis ut in civitate sederent, donec induerentur virtute ex alto. In civitate quippe sedemus, si intra mentium nostrarum nos claustra constringimus, ne loquendo exterius evagemur; ut cum virtute divina perfecte induimur, tunc quasi a nobismetipsis foras etiam alios instruentes exeamus. GREG. They then are to be warned, whom age or imperfection hinders from the office of preaching, and yet rashness impels, lest while they hastily arrogate to themselves so responsible an office, they should cut themselves off from the way of future amendment. For the Truth Itself which could suddenly strengthen those whom it wished, in order to give an example to those that follow, that imperfect men should not presume to preach, after having fully instructed the disciples concerning the virtue of preaching, commanded them to abide in the city, until they were endued with power from on high. For we abide in a city, when we keep ourselves close within the gates of our minds, lest by speaking we wander beyond them; that when we are perfectly endued with divine power, we may then as it were go out beyond ourselves to instruct others. Ambrosius: Consideremus autem quomodo secundum Ioannem acceperint spiritum sanctum; hic autem in civitate iubentur sedere, quoadusque induantur virtute ex alto. Sed spiritum sanctum vel illis undecim quasi perfectioribus insufflavit, et reliquis postea tribuendum promittit; vel eisdem ibi insufflavit, hic spopondit. Nec videtur esse contrarium, cum divisiones sint gratiarum. Ergo aliam insufflavit ibi operationem, hic aliam pollicetur: ibi enim remittendorum gratia tributa est peccatorum; quod videtur esse augustius: et ideo insufflatur a Christo, ut credas de Deo spiritum sanctum Christi, et credas de Deo spiritum: Deus enim solus peccata dimittit. Lucas autem linguarum gratiam describit effusam. AMBROSE; But let us consider how according to John they received the Holy Spirit, while here they are ordered to stay in the city until they should be endued with power from on high. Either He breathed the Holy Spirit into the eleven as being more perfect, and promised to give it to the rest afterwards; or to the same persons He breathed in the one place He promised in the other. Nor does there seem to be any contradiction, since there are diversities of graces. Therefore one operation He breathed into them there, another He promised here. For there the grace of remitting sins was given, which seems to be more confined, and therefore is breathed into them by Christ, that you may believe the Holy Spirit to be of Christ, to be from God. For God alone forgives sins. But Luke describes the pouring, forth of the grace of speaking with tongues. Chrysostomus: Vel dicit: accipite spiritum sanctum, ut eos idoneos faceret ad receptionem: aut quod futurum est, ut praesens indicavit. CHRYS. Or He said, Receive you the Holy Spirit, that He might make them fit to receive it, or indicated as present that which was to come. Augustinus de Trin: Vel dominus post resurrectionem suam bis dedit spiritum sanctum: semel in terra propter dilectionem proximorum, et iterum de caelo propter dilectionem Dei. AUG. Or the Lord after His resurrection gave the Holy Spirit twice, once on earth, because of the love of our neighbor, and again from heaven, because of the love of God.
Lectio 7
Beda: Praetermissis omnibus quae per quadraginta dies agi a domino cum discipulis potuerunt, primo diei resurrectionis eius coniungit tacite novissimum diem quo ascendit in caelum, dicens eduxit autem eos foras in Bethaniam. Primo quidem propter nomen civitatis, quae domus obedientiae dicitur: qui enim propter inobedientiam perversorum descendit, propter obedientiam conversorum ascendit. Deinde propter situm eiusmodi villae, quae in latere montis olivarum posita esse narratur: quia videlicet obedientis Ecclesiae domus in ipsius summi montis, idest in Christi, latere, fidei, spei dilectionisque suae fundamenta locavit. Eos autem benedicit, quibus praecepta docendi tradiderat; unde sequitur et elevatis manibus suis benedixit eis. BEDE; Having omitted all those things which may have taken place during forty-three days between our Lord and His disciples, St. Luke silently joins to the first day of the resurrection, the last day when He ascended into heaven, saying, And he led them out as far as to Bethany. First, indeed, because of the name of the place, which signifies “the house of obedience.” For He who descended because of the disobedience of the wicked, ascended because of the obedience of the converted. Next, because of the situation of the same village, which is said to be placed on the side of the mount of Olives; because He has placed the foundations, as it were, of the house of the obedient Church, of faith, hope, and love, in the side of that highest mountain, namely, Christ. But He blessed them to whom He had delivered the precepts of His teaching; hence it follows, And he lifted up his hands, and blessed them. Theophylactus: Forsan vim conservativam influens eis usque ad adventum spiritus; et fortassis instruens nos, ut quoties recedimus, benedictionibus subditos Dei commendemus. THEOPHYL. Perhaps pouring into them a power of preservation, until the coming of the Spirit; and perhaps instructing them, that as often as we go away, we should commend to God by our blessing those who are placed under us. Origenes: Quod autem elevatis manibus benedixit eos, significat quod deceat benedicentem cuiquam ornatum esse variis operibus et arduis respectu aliorum: sic enim manus tolluntur in altum. ORIGEN; But that He blessed them with uplifted hands, signifies that it becomes him who blesses any one to be furnished with various works and labors in behalf of others. For in this way are the hands raised up on high. Chrysostomus: Attende autem, quod dominus bravia repromissa aspectui subicit. Promiserat quidem corporum resurrectionem: a mortuis resurrexit, et per quadraginta dies discipulos certificat. Promittitur etiam, quod in nubibus rapiemur in aera; et hoc ipse patefecit per opera; sequitur enim et factum est dum benediceret illis, recessit ab eis, et ferebatur in caelum. CHRYS. But observe, that the Lord submits to our sight the promised rewards. He had promised the resurrection of the body; He rose from the dead, and conferred with His disciples for forty days. It is also promised that we shall be caught up in the clouds through the air; this also He made manifest by His works. For it follows, And it came to pass, while he blessed them, he was parted, &c. Theophylactus: Et Elias quidem videbatur quasi assumi in caelum; sed salvator ipse praecursor omnium ascendit in caelum, appariturus divino conspectui in sacro suo corpore: et iam nostra natura in Christo honoratur a qualibet virtute angelica. THEOPHYL. And Elias indeed was seen, as it were, to be taken up into heaven, but the Savior, the forerunner of all, Himself ascended into heaven to appear in the Divine sight in His sacred body; and already is our nature honored in Christ by a certain Angelic power. Chrysostomus: Sed dices: quid interest mea? Quia et tu in nubibus suscipieris similiter: nam corpus tuum connaturale est illi corpori. Erit igitur et corpus tuum tam agile ut possit transire per aera; nam sicut caput, sic et corpus; sicut principium, sic et finis. Aspice autem quomodo honoratus es per hoc principium. Infima pars rationalis creaturae homo erat; sed pedes effecti sunt caput, sublimati in regiam sedem in suo capite. CHRYS. But you will say, How does this concern me? Because you also shall be taken up in like manner into the clouds. For your body is of like nature to His body, therefore shall your body be so light, that it can pass through the air. For as is the head, so also is the body; as the beginning, so also the end. See then how you are honored by this beginning. Man was the lowest part of the rational creation, but the feet have been made the head, being lifted up aloft into the royal throne in their head. Beda: Ascendente autem in caelum domino, discipuli adorantes ubi steterunt novissime pedes eius, confestim Hierosolymam redeunt, ubi promissionem patris sunt expectare praecepti; sequitur enim et ipsi adorantes regressi sunt in Ierusalem cum gaudio magno. Gaudia magna agunt, quia Deum ac dominum suum post triumphum resurrectionis etiam caelos penetrasse laetantur. BEDE; When the Lord ascended into heaven, the disciples adoring Him where His feet lately stood, immediately return to Jerusalem, where they were commanded to wait for the promise of the Father, for it follows, And they worshipped him, and returned, &c. Great indeed was their joy, for they rejoice that their God and Lord after the triumph of His resurrection had also passed into the heavens. Graecus: Et erant vigilantes: non degentes in propriis Laribus, sed expectantes supernam gratiam conversantur in templo, inter cetera etiam loci honestatem adicientes; unde dicitur et erant semper in templo. GREEK EX. And they were watching, praying, and fasting, because indeed they were not living in their own homes, but were abiding in the temple, expecting the grace from on high; among other things also learning from the very place piety and honesty. Hence it is said, And were continually in the temple. Theophylactus: Nondum aderat spiritus, et iam spiritualiter conversantur: prius erant reclusi, iam stant in medio principum sacerdotum, nec aliquo distrahuntur mundano, sed omnibus contemptis iugiter Deum laudant; sequitur enim laudantes et benedicentes Deum. THEOPHYL. The Spirit had not yet come, and yet their conversation is spiritual. Before they were shut up; now they stand in the midst of the chief priests; distracted by no worldly object, but despising all things, they praise God continually; as it follows, Praising and blessing God. Beda: Et attende, quod Lucas inter quatuor animalia caeli designatus accipitur per vitulum; cuius victima, qui in sacerdotium eligebantur, initiari sunt iussi, eo quod ipse sacerdotium Christi ceteris amplius exponendum suscepit; et Evangelium suum, quod a ministerio templi per sacerdotium Zachariae coepit, in templi devotione complevit: et apostolos ibi ministros novi sacerdotii futuros, non in victimarum sanguine, sed in laude Dei et in benedictione conclusit: ut in loco orationis et inter laudum devotiones promissum spiritus sancti adventum paratis cordibus expectent. BEDE; And observe that among the four beasts in heaven, Luke is said to be represented by the calf, for by the sacrifice of a calf, they were ordered to be initiated who were chosen to the priesthood; and Luke has undertaken to explain more fully than the rest the priesthood of Christ; and his Gospel, which he commenced with the ministry of the temple in the priesthood of Zacharias, he has finished with the devotion in the temple. And he has placed the Apostles there, about to be the ministers of a new priesthood, not in the blood of sacrifices, but in the praises of God and in blessing, that in the place of prayer and amidst the praises of their devotion, they might wait with prepared hearts for the promise of the Spirit. Theophylactus: Quos nos imitantes, in sacra vita semper degamus, laudantes et benedicentes Deum, cui est gloria et benedictio et virtus in saecula. Amen. THEOPHYL. Whom imitating, may we ever dwell in a holy life, praising and blessing God; to Whom be glory and blessing and power, for ever and ever. Amen.